I
THE COLLECTED WORKS OF
MAHATMA GANDHI
XXXVI
( February -June 1928)
THE PUBLIGATIONS DIVISION
MhWTKY of iNFOSMA.aiON AKD Broaociastdto
CoVBBiniENT OF INDIA
January 1970 {Magha 1891)
© Nwft^ivan Trust, Ahmedabad, 1970
‘}ZZ‘2SU08
>^SS-36
aOPTOIGHT
Bj> Kwd Ptrmission-of ftaatgiaan Trust, Ahnudabad
PUBUSOSD BYTHB DIREOTOR, THE PUBIjaA.TIOKS DIVISION, NSW' DELHI- 1
AND PRINTED IN INDIA BY SHANTILAL HABJIVAN SHAH,
NAVAJIVAN PRESS, ASQUB|>ABAD-14
PBEFACE
During the period of five months (February 1, 1928 to
June 30, 1928) covered by this volume, Gandhiji enjoyed compa-
rative “respite fi:om travels and onerous public duties” (p. 28)
and stayed at the Ashram most of the time. He had just ended
a strenuous tour of South India in the cause of khadi. Khadi had
now acquired added importance as a powerful weapon in the pro-
gramme of foreign-cloth boycott, which was to serve as the effec-
tive sanction behind the national demand and which Gandhiji
was determined to bring about “with the assistance of mills if pos-
sible, without if necessary” (p. 77). He wanted not only that the
All-India Spinners’ Association and organizations working under
it should be strengthened and their scope enlarged, not only that
khadi activity should be “taken up bv children, men, women, Hin-
dus, MiislimS' and all others” (p. 171), but he wanted the mills
also to help the bovcott by standardizing their prices, lowering
their profits and taking up the sale of khadi. Tine response from
the mills was not very encouraging and before long it became
clear to Gandhiji that “no immediate good will come out of these
negotiations” with the mill-owners (p. 217). Nevertheless, **as an
out-and-out believer in the method of non-violence”, he persisted
in the attempt, to convert the mill-owners to the nationalistic view,
warning them at the same time of satyagraha **if thev will not
' listen to reason and will obstinately stand in the way” fp. 217).
The storm of protest that broke all over the country on the
arrival of the Statutorv Commission under Sir John Simon finds
no more than an echo in the volume because Gandhiji “with great
deliberation and not without the exercise of great sclfrestraint”
refrained from active association with the boycott, as he recog-
nized that his interference would bring the masses into the move-
ment and “might possibly embarrass the promoters” (p. 14).
— * Similarly, with regm^d to the All-Parties Conference diat
was intended to put up a’ solid opposition to the Government
and the Statutory Conuhierion, Gandhiji maintained a grieved
silence. The Conference seemed to be getting nowhere and Jawa-
harlal Nehru, at the end of ten days, found the strain too great
for him (p. 58). “What a sorry exhibition we are making of our-
selves in the face of this, organized insult to a whole people,”
reclaimed Gandhiji in a letter to Motilal Nehru fp. 67).
The most significant eveut in the period was the Bardoli
[vi]
Satyagraha, begun six years after the abandonment of the first
Bardoli Satyagraha following the Ghauri-Chaura tragedy. The
1928 satyagraha arose out of an excessive increase in the land
revenue assessment. The cultivators asked for an impartial tribu-
nal to examine the question. On the Government proving in-
transigent, they offered satyagraha which took the form of non-
payment of revenue. The Government, qixick to see in the move-
ment a challenge to its authority, went all out to crush the
spirit of the peasantry. There were wholesale arrests, intimidation
by police and Pathans, seizure and auctioning of livestock and
land. But the cultivators, led by the indomitable VaUabhbhai
Patel, remained defiant and peace^l. Gandhiji guided the move-
ment from a distance, even drafting letters for VaUabhbhai and
Vithalbhai, and cultivated public opinion in favour of the people’s
case, for this limited and local satyagraha was also a step towards
swaraj, as it provided training in “disciplined and peaceful resis-
tance” and "corporate suffering” (p. 90).
There is in the present volume evidence of a deeper inward-
ness in Gandhiji’s thinking. Referring to a newspaper report that
he had predicted his own death, he wrote to Rajagopalachari:
“Many are grieved that I did not die on the 17th. . . . Perhaps
I am one among them- Perhaps I did die a kind of death. We
shall see” (p. 118). The two years of reflection and introspection
since the beginning of 1926, when Gandhiji voluntarily retired
fix)m active politics, had, it would appear, resulted in a new spiri-
tual insight. During this period, he studied the Gita in detail
and discoursed on it to the Ashram inmates. As he wrote his
weekly instalments of An Autobiography, he began to look at his past
life with greater detachment and greater humility. Writing to
Jane Howard on March 12, he said: “But I thought that if people
recognize me as a gentle peace-loving man, they should also know
that at one time I could be a positive beast even though at the
same time I claimed to be a loving husband. It was not without
good cause that a fiiend once described me as a combination
of sacred cow and ferocious tiger” (p. 101). He also admitted in
an article in Tour^ India that “it was a mixed motive that prompted
me to participate in the War” (p. 108), the worldly motive being
“to qualify for swaraj through the good offices of the statesmen of
the Empire” (p. 109). ,
A grievous personal loss was suffered by Gandhiji when on
April 23, 1928, Maganlal Gandhi passed away after a brief illness
in Bihar, where he had gone to hd.p his daughter in a campaign
against /tardzA. Gandhiji had dreamed of and worked for this
[vii]
nephew succeeding him as lihe head of the Ashram and now he
was inconsolable. “It is perhaps the greatest trial of my life”, he
wrote to Andrews on April 26. In “My Best Comrade Gone” he
described Maganlal as “my hands, my feet, my eyes” and added:
“As I am penning these lines, I hear the sobs of the widow bewailing
the death of her dear husband. Little does she realize that I am
more widowed than she. And but for a living faith in God, I should
become a raving maniac for the loss of one who was dearer to
me than my own sons . . . His life is an inspiration for me, a
standing demonstration of the eflBcacy and the supremacy of the
moral law” (p. 263) . In a Gujarati article he showed how Magan-
lal taught through his life the truth that service of the country,
service of the world, self-realization and vision of God are but dif-
ferent aspects of the same thing (p. 281). Writing to his son Manilal
on May 7, he said, “I feel Aat a change has come over my life
these days. Imperceptibly and involuntarily a struggle is going on
within me. Maganlal’s soul rules over my heart” (p. 297),
However, as Gandhiji explained in a letter to Anne Marie
Petersen, his faith in God turned the grief into joy and gave him
“zest for greater service, greater dedication” (p. 307). He, there-
fore, concentrated his attention on overhauling the Adiram, his
“best creation” (p. 1, p. 251), and “bringing it more in line with
its ideals” (p. 342). Here, as in die Gujarat Vidyapith (p. 7), he
was prepared to sacrifice everything to quality. He got the Ashram
constitution revised, made the rule about brahmaeharya absolute
and insisted on aU inmates having a common ki^en. The
revised constitution, “the result of the joint labours of the main
workers” (p. 398), was publ^hed in Toung India (pp. 398-410) and
criticisms and suggestions were invited.
There are several references to a possible visit to Europe —
a visit that in the end did not come ofiT. The chief purpose of
the visit was to have been to meet Romain RoUand and other
European workers in the cause of peace. “My anxiety is to meet
RoUand. He appears to be the wisest man of Europe. He takes
an unusual interest in me and feels grieved if he thinks that in
any single thing my opinion is wrong” (pp. 117-8). But, as always
wiA Gandhiji, his concern for truth was greater than his regard
for a fiiend, and he, therefore, wrote to RoUand; 'T do indeed
want to stand weU with you, but I must be true to myself if I
am to continue to deserve your warm friendship” (p. 25). Whe-
ther Gandhiji feared mutual disiUusionment as a result of per-
sonal confirontation or felt self-conscious about a mission for which
he was not mentaUy ready, he found it extremely difficult to pome
[vni]
to a decdsion. *‘I can’t summon up sufiicient courage to make
up my mind whether to go to Europe or not to go”, he said in a
letter to Muriel Lester (p. 226). Gandhiji even felt troubled by
this indecision. Writing to Dr. Ansari on April 7, he said: “The
proposed European visit is causing me much trouble just now. I
can’t make up my mind. I know that I should not be so xm-
decided like this. But what is the use of hiding my weakness?
I can’t account for it myself” (p. 201). Gandhiji left the burden
of decision to Romain RoUand, and when the latter refused to
take the responsibility the matter was dropped.
In a series of articles Gandhiji exposed the hollowness of the
prevailing system of education and spelt out his own ideas of a
village-based, village-oriented education. Children, Gandhiji in-
sisted, should be familiar not only with the Ramayana and Maha-
bharata but with “their modem spiritual meaning” (p, 343).
Again he declared: “If we take too literally the events described in
tih.e Makabhorata,'tht Ramayana, etc., we shall be led along the path
of untruth and faU headlong into a chasm. We shall certainly rise
if we understand their inner meaning and put it into practice”
(p. 456). In a speech on Ramanavami (pp. 163-6) he expounded
at some length this aityaimxk or anagogical approach to the old
stories which, by strengthening the poetic faith in Rama and
Krishna, would enthrone the mythical hero as the inner ruler
who can "take us across” to the direct if momentary experience of
transeendental anania and thus make the practice of dharma
natural and easy. While laying it down that **full development of
the soul is impossible without hrahmacharye^* (p. 457), he found
the key to hrahmaehaiya and all other virtues in single-minded devo-
tion, which even children could learn by emulating the steadfast
gaze in the eyes of Hanuman, that “incomparable devotee and
servant of Rama” (p. 182).
As a cure for foe many ills and difficulties arising from our
doubting state, Gandhiji prescribed "decisive, firm, clear action”
which “like the glistening sun” “not only dispels all darkness but
destroys all disease germs” (p. 246) . Convinced that true religion
would show itself in the smallest detail of life, he regarded “the
slightest irregularity in sanitary, social and political life” as “a sign
of spiritual poverty” (p. 449).
The volume carries two memorable messages: one to the
International Fellowship exalting one silent act of fellowship
above “tons of professions” (p. 203), and the other to an Ameri-
can Y.M.C,A.: "God is Truth.. The way to reach Truth is
through the loving service of all that lives” (p. 276).
NOTE TO THE READER
In reproducing English material, every endeavour has been
made to adhere strictly to the oiiginaL Obvious typographical
errors have been corrected and words abbreviated in the text
generally spelt out. Variant spellings of names have, however,
been retained as in the original.
Matter in square brackets has been supplied by the Editors.
Qjioted passages, where these are in English, have been set up
in small type and printed with an indent. Indirect reports of
speeches and interviews, as also passages which are not by
Gandhiji, have been set up in small type. In reports of speeches
and interviews slight changes and omissions, where necessary, have
been made in passages not attributed to Gandhiji.
While traixslating from Gujarati and Hindi, efforts have been
made to achieve fidelity and also readability in English. Where
English translations are available, they have been used with such
changes as were necessary to bring them into conformity with the
original.
The date of an item has been indicated at the top right-hand
comer; if the original is undated, the inferred date is supplied
within square brackets, the reasons being given where necessary.
The date given at the end of an item alongside the source is that
of publication. The writings are placed under the date of publi-
cation, except where they carry a date-line or where the date of
writing has special significance and is ascertainable.
References to Volume I of this series are to the August 1958
edition. References to An Antobiography cite only the Part and
Chapter, in view of the varying pagination in different editions.
In die source-line, the symbol S.N. stands for documents avail-
able in the Sabarmati Sangrahalaya, Ahmedabad; G. N. refers
to those available in the Gandhi Smarak Nidhi and Sangrahalaya,
New Delhi; G.W. denotes documents secured by the Collected
Works of Mahatma Gandhi.
The Appendices provide background material relevant to the
text A list of sources and a chronology for the period covered
by ihe volume are also provided at the end.
ACKNOWLEDGEMENTS
For material in this volume, we are indebted to the Sabarmati
Ashram Preservation and Memorial Trust and Sangrahalaya, the
Navajivan Trust and the Gujarat Vidyapith Granthalaya,
Ahmedabad; the Gandhi Smarak Nidhi and Sangrahalaya, the
Nehru Memorial Meuseum and Library, New Delhi; Shri G. D.
Birla, Calcutta; Mr. Aylmer Maude, Chelmsford; Shri S. B..
Veiikataraman, Madras; Smt. Ptemlila Thackersey, Poona; Smt.
Tehmina Khambhatta, Bombay; Smt Radhabehn Ghoudhri, New
Delhi; Shri Shantikumar Moraiji, Bombay; Shri T. Negesha Rao,
Puttur, South Canara; Shri U. Rajagopala Krishnayya, Shri
Narandas Gandhi, Rajkot; Shri Shrinath Singh, Allahabad; Shri
Ravishanker Maharaj; Shri Haribhau Upadhyaya; Smt. Mira-
behn, England; Mr. F. H. Brown, London; Shri Narayan Desai,
Bardoli; Shri Lalchand Jeychand Vora, Bagasra; the publMiers of
the books — Bapu, Bapuna Patro — Manibehn Patelne, Bapuna Pairo —
Sardar Vallabhhhdtu, Bapmi Prasadi, Panckom Putrako Bapuke Ashirvad,
The Story of Bardoli; and the following newspapers and journals:
TTk Bombay Ckromck, Th$ Hindu, Naoajivan, Prajabandku, Young India.
For research and reference facilities, we owe thanks to the
All-India Congress Committee Library, the Gandhi Smarak San-
grahalaya, the Indian Goundl of World Affairs Library, the
Researdi and Reference Division of the Ministry of Information
and Broadcasting, New Delhi; the Sabarmati Sangrahalaya and
the Gujarat Vidyapith Granthalaya, Ahmedabad, and Shri l^arelal
Nayar, New Delhi; and for assistance in photo-printing documents,
to the Photo Division of the Ministry of Information and Broad-
casting, New Delhi.
CONTENTS
PREFACE V
NOTE TO THE READER ix
ACENOWLEDOEIkCBNTS X
1 3PEEaH TO STUDENTS OF GUJARAT VIDYAPITH (1-2-1928) 1
2 LETTER TO N. R. UALEANI (1-2-1928) 2
3 MISS MAYO AGAIN (2-2-1928) 2
4 GUJARAT VIDYAPITH (2-2-1928) 4
5 APPEAL TO PEOPLE OF BOMBAY (3-2-1928) 8
6 MESSAGE TO PUBLIC MEETING, AHMEDABAD (3-2-1928) 9
7 LETTER TO RAMESHWAEDAE PODDAR (4-2-1928) 9
8 LETTER TO REVASHANEER JHAVERI (6-2-1928) 10
9 LETTER TO G. D. BIRLA (7-2-1928) 10
10 MESSAGE TO MEETING AT GUJARAT VIDYAPITH, AIIMED-
ABAD (7-2-1928) 11
11 LETTER TO N. R. MALKANI (8-2-1928) 12
12 LETTER TO 0. F. ANDREWS (8-2-1928) 12
13 LETTER TO MRS. L. 0. UIWI (8-2-1928) 13
14 LETTER TO G. D. BIRLA (8-2-1928) 14
15 AFTER HARTAL? (9-2-1928) 14
16 NOTES (9-2-1928) 16
17 LETTER TO DR. M. A. ANSARI (11-2-1928) 18
18 LETTER TO MOTTLAL NEHRU (11-2-1928) 19
19 LETTER TO A. FENNER BROOKWAY (11-2-1928) 20
20 LETTER TO LILLA BROOKWAY (11-2-1928) 21
21 LETTER TO HAROLD F. BING (11-2-1928) 21
22 TALK WITH REPRESENTATIVES OF BARDOLI TALUK
(Before 12-2-1928) 22
23 LETTER TO RICHARD B. GREGG (12-2-1928) 23
24 LETTER TO MRS. HARKER (12-2-1928) 24
25 LETTER TO GIBDHAIULAL (12-2-1928) 24
26 LETTER TO ROMAIN HOLLAND (14-2-1928) 25
27 ON THEIR TRIAL (16-2-1928) 27
28 MY HEALTH (16-2-1928) 28
29 FLOOD-RELIEF WORK IN SIND (16-2-1928) 29
30 CORRESPONDENCE (16-2-1928) 30
31 LETTER TO 0. RAJAGOPALAOHARI (18-2-1928) 30
32 LETTER TO AYLMER MAUDE (18-2-1928) 32
33 LETTER TO ESTHER MENON (18-2-1928) 32
34 LETTER TO VIOIJST (18-2-1928) 33
35 HAEDlf AJUAL lEHAN MEMORIAL (19>2»1928)
36 TO THE PEASANTS OF BABLOLI (19-2-1928)
37 LETTEB. TO DR. 0. MUTHU (21-2-1928)
38 LETTER TO ALICE MOKAY KELLY (21-2-1928)
39 LETTER TO ROHINI POOVIAH (21-2-1928)
40 LETTER TO RAMESHWARDA3 PODDAR (21-2-1928)
41 LETTER TO NORA S. BAILLIE (22-2-1928)
42 LETTER TO DEVI WEST (22-2-1928)
43 LETTER TO HENRY NEIL (22-2-1928)
44 LETTER TO L. LE MONS (22-2-1928)
45 LETTER TO P. Q. OHOSH (22-2-1928)
46 FIGHT SQUARE IF YOU MUST (23-2-1928)
47 REMINDING OF OLD TIMES (23-2-1928)
48 HANDLOOM V. SPINNING-WHEEL (23-2-1928)
49 THE ORIGIN OF IT (23-2-1928)
50 LETTER TO URMILA DEVI (23-2-1928)
51 LETTER TO GAURTSHANKER BHARGAVA (23-2-1928)
52 LETTER TO BOYD W. TUCKER (24-2-1928)
53 LETTER TO SATIS CHANDRA DAS GUPTA (25-2-1928)
54 LETTER TO Y. BHASKARE (25-2-1928)
55 LETTER TO RAMAOHANDEAN (25-2-1928)
56 LETTER TO REVASHANKER JHAVERI (25-2-1928)
57 WHO WILL RESCUE THIS HUMAN COW? (26-2-1928)
58 students’ noble satyaoraha (26-2-1928)
59 LETTER TO WILFRED WELLOOK (26-2-1928)
60 LETTER TO V. S. SRINIVASA 8ASTRI (26-2-1928)
61 LETTER TO JAWAHARLAL NEHRU (26-2-1928)
62 LETTER TO MANTLAL AND SUSHILA GANDHI (26-2-1928)
63 LETTER TO TUL8I MAHER (26-2-1928)
64 LETTER TO L. W. RTTOH (27-2-1928)
65 LETTER TO K. BALASUBRAMANIAM (27-2-1928)
66 LETTER TO K. NARASIMHA IYENGAR (27-2-1928)
67 LETTER TO PRAGfl K. DESAI (27-2-1928)
68 LETTER TO RAMNARAYAN QHOUDHRI (27-2-1928)
69 LETTER TO REVASHANKER JHAVERI (Before 29-2-1928)
70 LETTER TO ABBAS TYABJI (29-2-1928)
71 LETTER TO DUNICHAND (29-2-1928)
72 LETTER TO B. RAJARAM PANDIAN (29-2-1928)
73 LETTER TO MOTTLAL NEHRU (2&-2-192a)
74 LETTER TO PADMARAJ JAIN (29-2-1928)
75 LETTER TO DEVCHAND PAltEKH (29-2-1928)
76 LETTER TO REVASHANKER JHAVERI (29-2-1928)
77 FOREIGN PROPAGANDA (1-3-1928)
78 aHA.os^9. MiSB.xnja (1-3<1928)
79 TOLSTOY CIENTKNAJR,y (1-3-1928)
80 THE OOW-PROTEGTION BIBLIOGRAPHY (1-3-1928)
81 KHAOI NEAR MEERUT (1-3-1928)
82 LETTER TO HBMFRABHA DAS GUPTA (On or after 2-3-1928)
83 LETTER TO MOTHAL NEHRU (3-3-1928)
84 TELEGRAM TO JAMNALAE BAJAJ (3-3-1928)
85 HAWKING KHADI IN GUJARAT (4-3-1928)
86 QATTLE IN KATHIAWAR (4-3-1928)
87 SATYAGRAHA IN BARDOU (4-3-1928)
88 LETTER TO REVASHANKER JHAVERI (4-3-1928)
89 LETTER TO PRESIDENT, PREM MAHAVIDYALAYA TRUSTEES
(5-3-1928)
90 LETTER TO A. J. SAUNDERS (5-3-1928)
91 LETTER TO V. S. BHASKARAN (5-3-1928)
92 LETTER TO R. NORA BROOKWAY (5-3-1928)
93 LETTER TO ROLAND BAYES (5-3-1928)
94 LETTER TO W. B. STARR (5-3-1928)
95 LETTER TO SATIS OHANDRA DAS GUPTA (6-3-1928)
96 WAR AGAINST WAR (8-3-1928)
97 PREM MAHAVIDYALAYA (8-3-1928)
98 NOTES (8-3-1928)
99 OBITUARJES (8-3-1928)
100 BARDOU AND GOVERNMENT (8-3-1928)
101 LETTER TO MURIEL LESTER (8-3-1928)
102 LETTER TO SIR DANIEL M. HAMILTON (9-3-1928)
103 LETTER TO PREMULA THAOKERSBY (9-3-1928)
104 LETTER TO REVASHANKER JHAVERI (9-3-1928)
105 LETTER TO SATIS OHANDRA DAS GUPTA (10-3-1928)
106 LETTER TO IDA S, SOUDDER (10-3-1928)
107 LETTER TO DUNIOHAND (10-3-1928)
108 LETTER TO BHUPBNDRA NARAYAN SEN (10-3-1928)
109 LETTER TO DR. B. 0. ROY (10-3-1928)
HO LETTER TO A. S. MANNADI NAYAR (10-3-1928)
111 LETTER TO JOHN HASNES HOLMES (10-3-1928)
112 LETTER TO RAMI GANDHI (10-3-1928)
113 MY NOTES (11-3-1928)
114 WHO WILL AGOEPT THE ANTYAJAS’ HUNDI? (11-3-1928)
115 LETTER TO JANE HOWARD (12-3-1928)
116 LETTER TO B. W. TUOKER (12-3-1928)
117 LETTER TO J. B. KRIPALANI (12-3-1928)
118 LETTER TO HEMPRABHA DAS GUPTA (12-3-1928)
119 LETTER TO TREASURER, AJMAL JAMIA FUIO? (13-8-1928)
120 WHAT aAN OUR MILLS DO? (15-3-1928) 105
121 HOW TO DO rr? (15-3-1928) 107
122 NOTES (15-3-1928) 107
123 STILL AT rr (15-3-1928) 108
124 LETTER TO NILRATAN SIROAR (16-3-1928) 110
125 LETTER TO MADEUISUDAN DAS (16-3-1928) 110
126 LETTER TO A. T. OIDWANI (16-3-1928) 111
127 LETTER TO V. S. BHASKARAN (16-3-1928) 112
128 LETTER TO SHANKBR (16-3-1928) 112
129 LETTER TO VIOLET (17-3-1928) 113
130 LETTER TO N. D. BHOSLE (17-3-1928) 113
131 TELEGRAM TO MATHURADAS TRIRUMJI (17-3-1928) 114
132 LETTER TO MATHURADAS TRIKDMJI (17-3-1928) 114
133 THE WEAPON OF BOYOOTT (18-3-1928) 115
134 . TELEGRAM TO N. R. MALEANI (19-3-1928) 1 16
135 LETTER TO JAL KHAMBHATTA (19-3-1928) 116
136 UnTBR TO BEHRAMJI KHAMBHATTA (19-3-1928) 116
137 LETTER TO RAIHANA TYABJI (19-3-1928) 117
138 LETTER TO O. RAJAGOFALAOHARI (19-3-1928) 117
139 LETTER TO M. R. MADHAVA WARRIBR (20-3-1928) 118
140 LETTER TO N. R. MALKANI (20-3-1928) 119
141 LETTER TO SURESH aHAIU>RA BANERJI (20-3-1928) 120
142 LETTER TO JAWAHARLAL NEHRU (20-3-1928) 121
143 MESSAGE TO MAROELLE OAPY (20-3-1928) 121
144 LETTER TO MAROELLE GAPY (20-3-1928) 122
145 LETTER TO DR. B. O. ROY (20-3-1928) 122
146 LETTER TO ZAKIR HUSAIN (20-3-1928) 123
147 LETTER TO SATIS OHANDRA DAS GUPTA (20-3-1928) 124
148 LETTER TO RADHA GANDHI (20-3-1928) 124
149 INTERVIEW TO ALICE SOHALEK (20-3-1928) 125
150 INTERVIEW TO ASSOCIATED PRESS OF INDIA (20-3-1928) 129
151 LETTER TO FRANZ RONO (21-3-1928) 129
152 LETTER TO T. DE MANZIARLY (21-3-1928) 130
153 LETTER TO MRS. JOSEPH A. BRAUN (21-3-1928) 131
154 LETTER TO FUI^ABEMI (21-3-1928) 131
155 NOTES (22-3-1928) 132
156 FOREIGN CLOTH BOYCOTT— SOME Q,UESTTONE (22-3-1928) 134
157 DIFFERENCE STATED (22-3-1928) 136
158 FIJI FOR THE FIJIANS (22-3-1928) 138
159 LETTER TO P. K. MATHEW (22-3-1928) 138
160 MARRIAGE OF THE OLD AND CHILD-MARRIAOB (25-3-1928) 139
161 LETTER TO RIOHARD B. GREGG (26-3-1928) 140
162 LETTER TO X. S. AOHARYA (26-3-1928) 141
M
16S LETTER TO N. RAMA. RAO (26-3-1928) 142
164 LETTER TO H. M. PEREIRA (26-3-1928) 142
165 LETTER TO DR. P. S. ETTOHLEW (26-3-1928) 143
166 LETTER TO 0. RAJAGOPALAOHARI (26-3-1928) 143
167 LETTER TO PRATAP S. PUNDIT (26-3-1928) 144
168 LETTER TO M. PIGOOTT (27-3-1928) 144
169 LETTER TO MOTELAL NEHRU (27-3-1928) 145
170 SPEECH AT sweepers’ MEETING, AHMEDAEAD (27-3-1928) 146
171 LETTER TO T. K. MADHAVAN (28-3-1928) 147
172 LETTER TO M. DEWANDAS NARAINDAS (28-3-1928) 148
173 LETTER TO RAMI GANDHI (28-3-1928) 148
174 LETTER TO H. N. VENN (28-3-1928) 149
175 LETTER TO O. RAJAGOPALAOHARI (28-3-1928) 149
176 LETTER TO DR. ARULMANI PIOHAMUTHU (28-3-1928) 150
177 LETTER TO SAM HIGGINBOTTOM (28-3-1928) 151
178 ‘the triumph of RAQE hatred’ (29-3-1928) 151
179 THE DOOTRINE OF FRIGHTFULNBSS (29-3-1928) 152
180 THE NATIONAL WEEK (29-3-1928) 152
181 NOTES (29-3-1928) 154
182 ON FASTING (29-3-1928) 158
183 TWO OORRECnONS (29-3-1928) 159
184 LETTER TO URMILA DEVI (30-3-1928) 159
185 LETTER TO SEORETARY, ALL-INDIA SPINNBRS’ ASSOOIATTON
(30-3-1928) 160
186 LETTER TO SHANTTKUMAR MORARJI (30-3-1928) 161
187 LETTER TO N. R- MALKANI (30-3-1928) 161
188 LETTER TO MURIEL LESTER (30-3-1928) 162
189 LETTER TO G. D. BIRLA (36-3-1928) 163
190 SPEEOH AT ASHRAM ON RAMANAVAMI DAY (30-3-1928) 163
191 SPESQH AT GATHERING OF STUDENTS AND TEACHERS,
AHMEDAEAD (31-3-1928) 166
192 LETTER TO SUBHAS CHANDRA BOSE (31-3-1928) 167
193 LETTER TO SHANTTKUMAR MORARJI (31-3-1928) 167
194 LETTER TO RAl HARENDRANATH (31-3-1928) 168
195 SATYAGRABIS, BEWARE 1 (1-4-1928) 169
196 THE NATIONAL WEEK (1-4-1928) 170
197 MY NOTES (1-4-1928) 172
198 LETTER TO SAITS CHANDRA DAS GUPTA (1-4-1928) 173
199 LETTER TO OTTAMA B H I KKHU (1-4-1928) 173
200 IJETTER TO JAWAHARLAL NEHRU (1-4-1928) 174
201 LETTER TO H. M. AHMAD (1-4-1928) 175
202 LETTER TO SHUAIB Q,URE8BI (1-4-1928) 175
203 LETTER TO SADASHTVAM (1-4-1928) 176
204 LETTER TO 0. F. ANDREWS (1-4-1928)
205 UBTTER TO RAHJI DAS JAINI (1-4-1928)
206 LETTER TO REMINOTON TYPEWEITER OO. (1-4-1928)
207 LETTER TO SATYANANDA (3-4-1928)
208 LETTER TO RAMI OANDHI (3-4-1928)
209 LETTER TO N- R. MALKANI (4-4-1928)
210 LETTER TO A. A. PAUL (4-4-1928)
211 LETTER TO B. SHIVA RAO (4-4-1928)
212 MESSAGE TO “nEW INDIA” (4-4-1928)
213 PRAYER SPEEOH AT ASHRAM (4-4-1928)
214 remember the UNTOUdHABLES (5-4-1928)
215 BAGHAT STATE AND SACRED THREAD (5-4-1928)
216 ANNUAL REPORT OF THE A.I.S.A. (5-4rl928)
217 SASTRl’S SELF-DENIAL (5-4-1928)
218 A MILL-OWHER ON BOYCOTT (5-4-1928)
219 NOTES (5-4-1928)
220 LETTER TO DR. 0. MUTHU (5-4-1928)
221 LETTER TO JAWAHARLAL NEHRU (5-4-1928)
222 LETTER TO BHANTIEUMAR MORARJI (5-4-1928)
223 LETTER TO BEHRAMJI SHAMBHATTA (6-4-1928)
224 LETTER TO FREDERIC AND PRANGISCA 8TANDENATH
(6-4-1928)
225 LETTER TO MRS. M. M. SINGH (6-4-1928)
226 LETTER TO M. DEWAN NARAINDAS (6-4-1928)
227 LETTER TO Y. R. OAXTONDE (6-4-1928)
228 LETTER TO GANGA RAM (6-4-1928)
229 LETTER TO S. RADHAERISHNAN (6-4-1928)
230 LETTER TO J. B. PENNINGTON (6-4-1928)
231 LETTER TO G. RAMAOEANDRAN (6-4-1928)
232 LETTER TO fiTTAPT.Tn u. MORSELOW . (6-4-1928)
233 LETTER TO N. R. MALKANI (7-4-1928)
234 LETTER TO I- P. THURAIRATNAM (7-4-1928)
235 LETTER TO RAIHANA TYABJI (7-4-1928)
236 LETTER TO DR. M. A. ANSARI (7-4-1928)
237 LETTER TO MRS. SAM HIGGINBOTTOM (7-4-1928)
238 LETTER TO A. A. PAUL (7-4-1928)
239 MESSAGE FOR “NEWS SHEET” (7-4-1928)
240 LETTER TO JOSEPH (7-4-1928)
241 LETTER TO S. OANESAN (7-4-1928)
242 LETTER TO ALICE SGHALEE (7-4-1928)
243 LETTER TO S. A. WAIZE (8-4-1928)
244 LETTER TO NARAYANA (8-4-1928)
245 LETTER TO J. B. ERIPALANI (8-4-1928)
246 LETTER TO JAWAHARLAL NEHRU (8-4-1928) 207
247 LETTER TO SHANRARAN (8-4^1928) 208
248 LETTER TO HANHAL AND 8USH1LA OANDHI (Before
10-4-1928) 210
249 LETTER TO MANUAL AND SUSHHA OANDHI (10-4-1928) 210
250 LETTER TO ALBERT GODAMUNNE (11-41928) 211
251 LETTER TO O. RAJAOOPALAOHARI (11-41928) 212
252 LETTER TO R. R. AITiCEN (11-41928) 212
253 LETTER TO 8ADASHIVA RAO (11-41928) 213
254 LETTER TO O. P. ANDREWS (11-41928) 213
255 A SEASONABLE PRODUOTION (12-41928) 214
256 PLAOE OF EHADI (12-41928) 216
257 NOTES (12-41928) 219
258 SOUTH AFRIQA INDIANS (12-41928) 219
259 LETTER TO MOTOAL NEHRU (12-41928) 220
260 LETTER TO DEVOHAND PARBEH (12-41928) 221
261 SPEECH TO TRAINEES AT EHADI VIDYAIAYA, AHMEDABAD
(Before 13-41928) 221
262 LETTER TO SATIS OHANDRA DAS GUPTA (13-41928) 224
263 LETTER TO A. ELIXNOS (13-41928) 225
264 LETTER TO MRS. BLAIR (13-41928) 225
265 LETTER TO MURIEL LESTER (13-41928) 226
266 LETTER TO T. NAGESEtA RAO (13-41928) 226
267 LETTER TO S. RAMANATHAN (13-41928) 227
268 A LETTER (13-41928) 228
269 LETTER TO DR. M. A. ANSARI (14-41928) 228
270 LETTER TO VTIHALDAS JERAJANI (1441928) 229
271 LETTER TO DEVOHAND PAREEH (14-41928) 230
272 SERVICE OF THE SUPPRESSED (15-41928) 231
273 LETTER TO MANIBEHN PATEL (15-41928) 233
274 LETTER TO SAROJINI NAIDU (16-41928) 234
275 LETTER TO ANNIE BESANT (16-41928) 234
276 LETTER TO U. RAJAGOPALA MUSHNAYYA (16-41928) 235
277 CABLE TO RAJENDRA PRASAD (On 01 after 16-41928) 235
278 CABLE TO V. S. SRINIVASA SA8TRI (17-41928) 236
279 LETTER TO K. MADHAVAN NAIR (17-41928) 236
280 LETTER TO JAWAHARLAL NEHRU (17-41928) 237
281 LETTER TO SIR DANIEL M. HAMILTON (17-41928) 238
282 LETTER TO HANS KOHU (17-41928) 238
283 MESSAGE TO STUDENTS* CONGRESS, CBVLON (18-41928) 239
284 OFF THE TRAIL (19-41928) 239
285 LETTER TO SATIS OHANDRA DAS GUPTA (19-41928) 242
286 LETTER TO MOTILAL NEHRU (20-41928) 243
txviii]
287 LBTTER TO DEVCHAND PAKEKH (20-4-1928) 244
288 LETTER TO JOHN HAYNES HOLMES (20-4-1928) 245
289 LETTER TO PETE .MATOPF (20-4-1928) 245
290 LETTER TO S. OANESAN (21-4-1928) 246
291 LETTER TO SHANKARAN (21-4-1928) 247
292 LETTER TO HEMPRABHA HAS OUPTA (21-4-1928) 248
293 CABLE TO DOUBLEDAY DORAN OO. (After 21-4-1928) 248
294 UBTTER TO JULIA ISBRUQEER (Before 22-4-1928) 249
295 fiT-TtuRB V. WOREINO MEN (22-4-1928) 249
296 LETTER TO ELISABETH KNUDSEN (22-4-1928) 250
297 LETTER TO 0. P. ANDREWS (22-4-1928) 251
298 LETTER TO SEORETARY, ALL-INDIA SPINNERS’ ASSOdATTON
(22-4-1928) 252
299 TELEGRAM TO MATHURA PRASAD (Before 23-4-1928) 252
300 LETTER TO MANUAL AND SUSHILA GANDHI (23-4-1928) 253
301 TELEGRAM TO BRIJEISHORE PRASAD (23-4-1928) 254
302 TELEGRAM TO DEVDAS GANDHI (23-4^1928) 254
303 TELEGRAM TO RADHA GANDHI (23-4-1928) 254
304 TELEGRAM TO KHUSHALQHAND GANDHI (23-4-1928) 255
305 TEIEGRAM TO GHHAGANLAL GANDHI (23-4-1928) 255
306 TELEGRAM TO JAMNADAB GANDHI (23-4-1928) 255
307 LETTER TO SHRINATH SINGH (23-4-1928) 256
308 LETTER TO EUimiRJI KHETSHI PAREEH (23-4-1928) 256
309 LETTER TO SANTOE GANDHI (After 23-4-1928) 257
310 LETTER TO TULSI MAHER (After 23-4-1928) 257
311 GABLE TO SOUTH APRIGAN INDIAN GOMMUNTTY (24-4-1928) 258
312 LETTER TO JAWAHARLAL NEHRU (24-4-1928) 258
313 LETTER TO EARNAD SADASHtVA RAO (24-4-1928) 259
314 TELEGRAM TO SAITS OHANDRA DAS GUPTA (25-4-1928) 260
315 TELEGRAM TO DEVDAS GANDHI (25-41928) 260
316 TELEGRAM TO C. RAJAGOPALAGHARI (25-41928) 260
317 MY BEST COMRADE GONE (26-41928) 261
318 A MORAL STRUGGLE (26-41928) 264
319 TO EUROPEAN PRIENDS (26-41928) 266
320 FOUR months’ wore (26-41928) 268
321 GABLE TO V. S. SRINIVASA SASTRl (26-41928) 269
322 LETTER TO MAHOMED HABIBULLAH (26-41928) 270
323 LETTER TO G. F. ANDREWS (264-1928) , 270
324 LETTER TO S. GANBSAN (26-41928) 271
325 LETTER TO LORD IRWIN (26-41928) 272
326 LETTER TO J. B. PETTT (26-41928) 272
327 LETTER TO JUGALEDHORE (27-41928) 273
328 LETTER TO G. D. BIRLA (27-41928) 275
[xix]
329 LETTER TO FREDESIQ AND FRANGtSOA STANDENATH
(27-4-1928) 275
330 MESaAOE WITH AN AUTOGRAPH (27-4-1928) 276
331 LETTER TO KALYANJI MEHTA (28-4-1928) 276
332 THE MEANING OF VOLUNTARY POVERTY (29-4-1928) 277
333 SOUL OF THE ASHRAM (29-4-1928) 279
334 LETTER TO KUNVERJI KHETSHI FAREKH (29-4-1928) 281
335 LETTER TO SATIS CHANDRA DAS GUPTA (29-4-1928) 281
336 LETTER TO O. VIJAYARAGHAVACHARIAR (29-4-1928) 282
337 LETTER TO lAJPAT RAI (29-4-1928) 283
338 LETTER TO RAVISHANKER MAHARAJ (30-4-1928) 284
339 LETTER TO TARABEHN JASWANI (30-4-1928) 284
340 LETTER TO N. R. MALKANI (1-5-1928) 285
341 LETTER TO S. RAMANATHAN (1-5-1928) 285
342 LETTER TO DR. B. C. ROY (1-5-1928) 287
343 SPEEGH AT OPENING OF ORECHE, AHMEDABAD (1-5-1928) 287
344 LETTER TO ABBAS TYABJI (2-5-1928) 291
345 NECESSriY OF DISCIPLINE (3-5-1928) 291
346 THANKS (3-5-1928) 292
347 LETTER TO VIRDMAL BEGRAJ (4-5-1928) 293
348 LETTER TO P. T. PILLAY (4-5-1928) 293
349 LETTER TO L. ORANNA (4-5-1928) 294
350 LETTER TO HARIBHAU UPADHYAYA (4-5-1928) 295
351 INDULGENCE IN THE NAME OF DEVOTION (6-5-1928) 295
352 LETTER TO MANILAL AND SUSHILA GANDHI (7-5-1928) 297
353 LETTER TO MIRABEHN (7-5-1928) 298
354 LETTER TO BRipCRISHNA CHANDIWALA (7-5-1928) 298
355 LETTER TO MOTTLAL NEHRU (8-5-1928) 299
356 LETTER TO MIRABEHN (9-5-1928) 300
357 MILL-CLOTH V. KHADI (10-5-1928) 300
358 MORE OF mill-owners’ GREED (10-5-1928) 302
359 DEADLY MARCH OF CIVILIZATION (?) (10-5-1928) 303
360 LETTER TO BEHRAMJI KHAMBHATTA (10-5-1928) 304
361 LETTER TO MRS. E. BJERRUM (11-5-1928) 304
362 LETTER TO MARY J. CAMPBELL (11-5-1928) 306
363 LETTER TO S. GANESAN (11-5-1928) 307
364 LETTER TO ANNE MARIE PETERSEN (11-5-1928) 307
365 LETTER TO S. N. MITRA (11-5-1928) ' 308
366 LETTER TO DEV03ECAND PAREKH (11-5-1928) 308
367 IRTTER TO MIRABEHN (11-5-1928) 309
368 LETTER TO T. B. KESHAVARAO (12-5-1928) 309
369 LETTER TO NIRANJAN SINGH (12-5-1928) 310
370 LETTER TO MOTTLAL NEHRU (12-5-1928) 310
[«]
371 LETTER TO SBANKARAN (12-5<1928) 311
372 lETTER TO LAJPAT RAI (12-5-1928) 311
373 LETTER TO SATIS CHANDRA DAS GUPTA (12-5-1928) 312
374 LETTER TO G. D. BIRLA (12-5-1928) 313
375 LETTER TO BHAGWANJI (12-5-1928) 313
376 OELEBRATINO PENANOE (13-5-1928) 314
377 THE YAJNA IN BARDOU (13-5-1928) 315
378 PRIMARY EDUQATION-I (13-5-1928) 3 1 6
379 LETTER TO P. V. EARAMGHANDANI (13-5-1928) 318
380 LETTER TO SHANTIEUMAR MORARJI (13-5-1928) 318
381 LETTER TO LORD IRWIN (16-5-1928) 319
382 THE ONLY ISSUE (17-5-1928) 319
383 SUPPRESSED GLASSES A14D BAGHAT STATE (17-5-1928) 322
384 MAGANLAL GANDHI MEMORIAL (17-5-1928) 323
385 KHADI m HYDERABAD STATE (17-5-1928) 324
386 THE PAGTS ABOUT INDIA! A REPLY TO MISS MAYO
(17-5-1928) 325
387 LETTER TO TREASURER, AJMAL JAMIA FUND (18-5-1928) 326
388 TELEGRAM TO MAHOMED AU (On or after 19-5-1928) 327
389 PRIMARY EDUGATTON-H (20-5-1928) 327
390 LETTER TO MANIBEHN PATEL (21-5-1928) 329
391 LETTER TO ZAKIR HUSAIN (23-5-1928) 329
392 HISTORY OF SOUTH AFRIGAN SATYAORAHA (24-5-1928) 330
393 Andrews’s tribute (24-5-1928) 331
394 BUYING MERIT (24-5-1928) 331
395 SPINNING IN MUOTCnPAL SCHOOLS (24-5-1928) 333
396 LETTER TO SATIS CHANDRA DAS GUPTA (24-5-1928) 333
397 LETTER TO J. M. SEN GUPTA (24-5-1928) 334
398 LETTER TO MAHOMED HABIBULLAH (24-5-1928) 334
399 LETTER TO T. PRAKASAM (24-5-1928) 335
400 A LETTER (24-5-1928) 335
401 LETTER TO S. RAMANATHAN (24-5-1928) 336
402 LETTER TO MEHAR SINGH BAIT (24-5-1928) 336
403 LETTER TO SAITS CHANDRA DAS GUPTA (24-5-1928) 337
404 LETTER TO F. H. BROWN (25-5-1928) 337
405 LETTER TO JANAKDHARl PRASAD (25-5-1928) 338
406 LETTER TO H. S. L. POLAR (25-5-1928) 339
407 LETTER TO EISHORBLAL MASEDRUWALA (25-5-1928) 339
408 TELEGRAM TO HARHAL DESAI (After 25-5-1928) 341
409 LETTER TO MAHADEV DESAI (26-5-1928) 341
410 LETTER TO G. F. ANDREWS (26-5-1928) 342
411 LETTER TO SAMUEL R. PERRY (After 26-5-1928) 343
412 PRIMARY EDUGATTON-m (27-5-1928) 343
413 LETTER TO KARNAD SADASHTVA RAO (27-5-1928) 345
414 LETTER TO Y. ANJAPPA (27-5-1928) 346
415 IRTTER TO SATYANANTDA BOSE (27-5-1928) 346
416 LETTER TO 0. RAJAdOPALAOHARI (27-5-1928) 347
417 LETTER TO 0. RANOANATHA RAO (27-5-1928) 347
418 LETTER TO OANOA PRASAD (27-5-1928) 348
419 IRTTER TO BHOJRAJ KHOSHIRAM (27-5-1928) 348
420 LETTER TO MANIBEHN PATEL (28-5-1928) 349
421 DRAFT OF LETTER TO HARILAL DESAJ (28-5-1928) 349
422 OABLE TO SOUTH AFRIOAN INDIAN QONORESS (On or after
29-5-1928) 350
423 LETTER TO SBCANKARAN (30-5-1928) 350
424 LETTER TO 0. RAJAOOPALAOHARI (30-5-1928) 351
425 LETTER TO SATIS CHANDRA DAS GUPTA (30-5-1928) 351
426 LETTER TO VASUMATI PANDIT (30-5-1928) 352
427 BASDOU ON TRIAL (31-5-1928) 353
428 UNTOUCHABILITY IN THE SOUTH (31-5-1928) 354
429 LETTER TO S. N. MTTRA (31-5-1928) 355
430 LETTER TO O. N. KANITEAR (31-5-1928) 356
431 LETTER TO A. T. GIDWANI (31-5-1928) 357
432 LETTER TO MANAGER, IMPERIAL BANK OF INDIA,
AHMEDABAD (1-6-1928) 358
433 LETTER TO MATHURADAS TRIKUMJI (1-6-1928) 358
434 LETTER TO V. J. PATEL (1-6-1928) 358
435 LETTER TO EEVALRAM (2-6-1928) 359
436 IMPORTANOB OF BARDOXI (3-6-1928) 360
437 QJJESTIONS ON EDUCATION-I (3-6-1928) 360
438 LETTER TO VALLABHBHAI PATEL (3-6-1928) 362
439 LETTER TO VASUMATI PANDIT (4-6-1928) 363
440 LETTER TO V. S. SRINIVASA SASTRl (4-6-1928) 363
441 BARDOU DAY (5-6-1928) 364
442 LETTER TO SHANTTKUMAR MORARJI (5-6-1928) 365
443 LETTER TO V. J. PATEL (6-6-1928) 365
444 LETTER TO BBOHAR PAHMAR (6-6-1928) 366
445 LETTER TO VASUMATI PANDIT (6-6-1928) 366
446 LETTER TO O. D. BIRLA (6-6-1928) 367
447 LETTER TO CHTMANLAL VORA (6-6-1928) 367
448 THE TWO SIDES (7-6-1928) 368
449 CASH C. OREDir (7-6-1928) 370
450 INDIANS IN SOUTH AFRIOA (7-6-1928) 371
451 LETTER TO SIR KISHUN PARSBLAD (7-6-1928) 373
452 DRAFT OF LETTER TO SIR L ESL IE WILSON (7-6-1928) 373
453 LETTER TO V. J. PATEL (7-6-1928) 375
454 LETTER TO llAHADEV DE8AI (After 7-6-1928) 376
455 LETTER TO J. B. PENNINGTON (8-6-1928) 376
456 LETTER TO SVBNSKA KYRKANS (8-6-1928) 377
457 LETTER TO T. DE MANZIARLY (8-6-1928) 377
458 LETTER TO SATIS CHANDRA DAS GUPTA (8-6-1928) 378
459 LETTER TO MRS. RAOHEL M. RUTTER (8-6-1928) 379
460 LETTER TO RAMESHWARDAS PODDAR (8-6-1928) 379
461 LETTER TO VASUMATI PANDIT (9-6-1928) 380
462 LETTER TO TAIYABALI (9-6-1928) 381
463 LETTER TO HEMPRABHA DAS GUPTA (9-6-1928) 381
464 LETTER TO EEDARNATH BANNERJEB (After 9-6-1928) 382
465 Q,UESTIONS ON EDUGAHON-n (10-6-1928) 382
466 THE YAJNA AT BARDOLI (10-^1928) 384
467 BARDOLI DAY (10-6-1928) 386
468 GOD OR GURU — ^WHO IS GREATER? (10-6-1928) 387
469 WHAT DOES SELF-aONTROL REftUrRE? (10-6-1928) 389
470 LETTER TO N. R. MALKANI (10-6-1928) 390
471 LETTER TO JANAKDHARI PRASAD (10-6-1928) 390
472 LETTER TO ARTHUR MOORE (10-6-1928) 391
473 LETTER TO 8ADANAND (10-6-1928) 392
474 LETTER TO SAITS OHANDRA DAS GUPTA (10-6-1928) 392
475 SPEECH AT GUJARAT VIDYAPITH, AHMEDABAD (11-6-1928) 393
476 LETTER TO PREMLHA THAGKERSEY (11-6-1928) 397
477 LETTER TO S. MURATORI (13-6-1928) 397
478 SATYAGRAHA ASHRAM (14-6-1928) 398
479 IMMOLATION OF BARDOLI (14-6-1928) 411
480 WHAT IS THE BARDOLI OASE? (14-6-1928) 412
481 A.LS.A. MEMBERSHIP (14-6-1928) 413
482 LETTER TO RAMDEV (15-6-1928) 41 3
483 LETTER TO RIOHARD B. GREGG (15-6-1928) 414
484 LETTER TO VASUMATT PANDJT (15-6-1928) 415
465 LETTER TO 8. RAJMANATHAN (1&-6-1928) 415
486 LETTER TO RAMAOHANDRAN (16-6-1928) 41 6
487 NOTE ON KHADI WORK DURING VAGATTONS (17-6-1928) 417
488 MY NOTES (17-6-1928) 417
489 THE GOVERNOR AND BARDOLI (17.^-1928) 419
490 QpESTTONS ON EDDOATTON-HI (17-6-1928) 421
491 LETTER TO RAMANANDA dHATTERJEE (17-6-1928) 423
492 LETTER TO SURENDRANATH BISWAS (17-6-1928) 424
493 LETTER TO FLORENOE K. KREBS (17-6-1928) 425
494 LETTER TO N- 0. BARDALOI (17-6-1928) 425
495 LETTER TO SATTS OHANDRA DAS GUPTA (17-6-1928) 426
496 IXTTER TO JAWAHARLAL NEHRU (17-6-1928) 427
497 LETTEB. TO G. VIJAYARAOHA,VAaHAIUAR (17-6-1928) 427
498 I^BTTER TO a. RAJAOOPALAGECARl (17-6-1928) 428
499 LETTER TO VASUMATI PANDIT (17-6-1928) 429
500 LETTER TO V. J. PATEL (17-6-1928) 429
501 LETTER TO PRABHASHANKAR PATTANI (18-6-1928) 430
502 LETTER TO G. D. BIRLA (1&-6-1928) 430
503 LETTER TO MANILAL AND SUSHILA GANDHI (19-6-1928) 431
504 LETTER TO PYARELAL NAYAR (19-6-1928) 431
505 LETTER TO MOTILAL NEHRU (19-6-1928) 432
506 LETTER TO K. S. SUBRAMANIAM (19-6-1928) 433
507 LETTER TO 8HANKARAN (20-6-1928) 434
508 AOOUSED JUDGING (21-6-1928) 435
509 BARDOLI BUNGLE (21-6-1928) 440
510 NOTES (21-6-1928) ' 443
511 LETTER TO J. M. SEN GUPTA (21-6-1928) 445
512 LETTER TO ETHEL ANGUS (22-6-1928) 446
513 LETTER TO RAMLAL BALARAM BAJPAI (22-6-1928) 447
514 LETTER TO K. SRINIVASAN (22-6-1928) 447
515 LETTER TO DEVI WEST (22-6-1928) 448
516 LETTER TO HORAQE ALEXANDER (22-6-1928) 448
517 LETTER TO G. RAJAGOPALAGHARI (22-6-1928) 449
518 LETTER TO ESTHER BIENON (22-6-1928) 450
519 LETTER TO BEN H. OHERRINGTON (22-6-1928) 451
520 LETTER TO VASUMATT PANDIT (23-6-1928) 452
521 LETTER TO SHANTIKUlitAR MORARJl (23-6-1928) 453
522 LETTER TO BEGHAR PARUAR (23-6-1928) 453
523 ftUESTTONS ON EDUGATtON-IV (24-6-1928) 454
524 AT THE HOUR OP DOOM (24-6-1928) 458
525 GATTLE-BREEDINO (24-6-1928) 461
526 *A DIGTrONARY* (246-1928) 461
527 LETTER TO SADANAND (24-6-1928) 462
528 LETTER TO LILY MUTHUEBISHNA (24-6-1928) 463
529 LETTER TO NTLKANTH (24-6-1928) 463
530 LETTER TO K. NATARAJAN (24-6-1928) 464
531 LETTER TO V. J. PATEL (25-6-1928) 465
532 LETTER TO RAMNATH (27-6-1928) 466
533 LETTER TO GOVARDHANBHAl 1. PATEL (27-6-1928) 466
534 LETTER TO SAITS CHANDRA DAS GUPTA (27-6-1928) 467
535 LETTER TO RICHARD B. GREGG (27-6-1928) 468
536 A GORREOTTON (28-6-1928) 468
537 THE DOOM OP PURDAH (28-6-1928) 469
538 LETTER TO PARVATT (30-6-1928) ' 471
539 LETTER TO MATHDRADAS TEICUMJI (30-6-1928) 471
471
txxiv]
540 LETTER TO TARABEHN JASWANI ( 30 -&- 1928 )
AODENDim
541 LETTER TO KOVALAYANAND ( 3 - 2 - 1928 ) 472
APPENDIQE3
I FOBKION PKOPAGANDA 473
n OABUl FSOH V. B. BROOVASA BABTBI 475
m WBAT B TBX BAKDOU OASB? 477
SOtJRQES 480
CDSaONOLOGY 481
INDEX OF TITLES 483
INDEX 488
ADDENDDM-n 504
ERRATA 504
I
SPEECH TO STUDENTS OF GUJARAT VIDYARlTm
\Fehruaiy 1,
I have not come to take you by storm, not in tlie Caesarean
spirit of vidi, met. But I have simply thrown myself in your
midst, so that you can make whatever use you like of me on the
eve of the changes that arc impending. It would perhaps be better
if I said that I have come to cleu a long-standmg debt I have
long owed to you as your Chancellor to come and stay in your
midst and identify myself with you as much as I could. But I have
never been able to do so. I am thankful to the Giver of all good
for having given me this opportunity of spending some time witli
you.
I have not come to create any disturbance in the even tenor
of your lives. I do not insist on your attending the four-o’clock
morning prayers. If you are convinced that prayer is an essential
thing in one’s life and that it is best to begin one’s day with
prayer in the early hours of the morning, you will attend it. If
you do not, I shidl certainly be sorry, but will not resent your
absence. In the same way, I should like you to accompany me every
evening to the Asliram to attend the evening prayer there. That
also you will do if the spirit moves you, and if you feel that your
work win permit you to do so. I want you to go there, not be-
cause I want you to join the .Ashram, though I would be glad
if you did so, but because I want you to imderstand and identify
yourselves somewhat with the Ashram. For I make no secret of it
that the Ashram is the best of my creations. I can myself point
out numerous defects in it, and can add many more from your own
experience. But I assure you that I am more conscious of them
than anyone else and yet I hold that, with aU its shortcomings, it
is the best of my creations. I would have me and my work judged
by the Ashram more than by anything else. Hence 1 would love you
to attend the evening prayer daily. But this is a mere suggestion
to be rejected or adopted out of your own free will.
Let me not live in your midst as a burden, but as a friend, and,
if possible, a guide if you will.
1 Extracted irom Mahadev Desai’s “Weekly Letter”
2 According to a rqtort in Nao^fiven, 5-2-1928, Oandhiji arrived at the
Vidyapith in the evening ^January 31 and spoke to the students at the prayer
meeting next morning.
XXXVI-1
2
THE aOLLBOTBS WOBHS Of lilAHATIAA. OA14DHI
I am ‘willing to give you a quarter of an hour every day or
two periods every week just as you might desire. I am not sure
what I sliall read with you, but that also I shall leave to you to
decide.
Toung India, 2-2-1928
2. LETTER TO N. R. MALKAKI
Satyagraha Ashkam,
Sababjmati,
Fehruaty 1, 1928
MY DEAR MALEANI,
I have your letter. I wish you would lose your difhdence. Keep
pressing Thakkar Bapa^ on. His letter to Sir F.^ should bear greater
weight than mine, as his -will be backed by experience. But you
may keep me in touch. When there is anything 1 can do through
Toung India, you should tell me. But then you should send me a
brief statement of work done and expectations.
You have to tell me whether you are ready, when you are
free, to take up the all-India untouchability work. But you know
the consequence. You may have to be contuiuously on the move,
I want you to act -with the greatest deliberation and decision.
Love.
Bapu
From a photostat: G.N. 881
5. MISS MATO AGAIJf
Miss Mayo is clearly trading upon her knowledge that
what we in India write can at best reach but a few hundred Ameri-
cans, and that what she writes reaches thousands. She diercfore
feels perfectly free, just as it suits her, to misquote, half-quote or
distort other people’s writings or speeches intended to contradict
her. She has done me the honour again of referring to me in her
article in Liberty and attempted to discredit my 'writing^ about her
compilation. Mother India. This she has felt called upon to do, I
suppose, because I enjoy a certain amount of credit among cultur-
1 Amritlal V. Thakkar of the Servants of India Society
2 Purushottamdas Thakurdaa
s Vide VoL XXXIV, pp. 539-47.
ibis maVo again
3
ed Americans, and lest therefore their judgment may be affected
by my article. But in her article in liberty she has outdone herself.
Her reference to my secretaries is a clever attempt to hoodwink the
unwary reader. All that could be inferred from my repudiation of
the statement that I had two secretaries (whether always or not
is not the point) is that Miss Mayo was at least a careless writer
if not a wilful pcrverter of truth. But the manner in which she
described the secretaries leaves the reader under the belief that 1
have always two secretaries. Her adherence to the statement that
I did give her the message she ascribed to me proves her to be
guilty of a gross suppression of truth. She seems to have thought
that I would not have a copy of the corrected interview between
her and me. Unfortunately for her I happen to possess a copy of
her notes. Here is the full quotation referring to the hum of the
wheel:
My message to America is simply the hum of this wheel. Letters
and newspaper cuttings I get from America show that one set of people
overrates the resvilts of non-violent non-co-operation and the other not only
underrates it, but imputes all kinds of motives to those wbo are concerned
with the movement. Don’t exaggerate one way or the other. If, tliercfore,
some earnest Americans will study the movement impartially and patiently,
then it is likely that the United States may know something of the move-
ment which 1 do consider to be unique although I am the author of it.
What I mean is that our movement is summed up in the spinning-wheel
with all its implications. It is to me a substitute for gunpowder. For it
brings the message of self-reliance and hope to the millions of India. And
when they are really awakened, they would not need to lift their little
finger in order to regain their freedom. The message of the spinning-
wheel is, really, to replace the spirit of exploitadon by the spirit of service.
The dominant note in the West is the note of exploitation. I have no desire
that my country should copy that spirit or that note.
The first sentence only of the foregoing extract, which Miss
Mayo quotes without the most important commentary on it, is
intended to ridicule me. But the whole paragraph, 1 hope, makes
my meaning and message clear and intelligible. I wrote my article
on her book whilst I was travelling. Had 1 had the notes before
me, I should have quoted from them, and thus added force to my
article. I claim, however, that the message as it appears in the
full paragraph quoted is not different from what I have stated
in the article Mi« Mayo attempts to shake.
Whilst, therefore, even in “the trivial quibble” as she rightly
calls the subject-matter of her contradiction, she is, I trust.
4 TEtE aOLLti(tl%D Works of liAEtAXMA GAMDdl
proved wholly unsuccessful, I claim that even if my memory had
betrayed me, my conclusive reply to her is left unanswered and
untouched. Having no case, she has followed the method of the
pettifogging lawyer who vainly tries to discredit a hostile but un-
shakable witness by making him state things from memory which
might be found on verification to be not quite accurate. It gives
me pain to have to say that her article in Liberty proves her to be
not only an unreliable writer, but an unscrupulous person devoid
of sense of right and wrong.
Young India, 2-2-1928
4. GUJARAT VIDYAPITH
This National Universitjr, the first of its kind established when
non-co-operation was at its height, has been struggling for existence
for the past three or four years. The attendance of boys has
gone down considerably. Several schools affiliated to it have
dosed or sought Government recognition. There would be no-
thing to worry over this decline, if there were no internal causes for
it But most of us induding myself have fdt that we have not
done all we might have for this most useful national work of re-
cozkstruction. But whilst, if all had been vigilant, the defections
might have been not su large as they have been, there are for the
decliue causes over which no one had any control. And though
the quality of the work already done might have been easily
better, what has been achieved is such as any institution would be
proud of. 1 make bold to assert that but for the Vidyapitli,
Vallabhbhai Patel would not have been able to command the
valuable assistance he did of so many workers during tlie late
disastrous floods^. Indeed, the Vidyapith volunteers went even to
Sind in order to assist ]^ofessor Malkani who has been doing
heroic work there in connection with the Sind floods. I hope
some day to deal with the Vidyapith graduates’ work of which
an accurate but brief analysis has been prepared by a graduate
proud of being owned by it. Sufficient for the time being to make
the confession of our neglect both avoidable and unavoidable and
to state that we seem now to have been roused from our slumbers.
The preliminary cleansing step was taken on Sunday® last
when the Senate handed over charge of the valuable property and
‘ In Gkyarat, in July 1927; ndt VoL XXXIV.
* January 29, 1928
5
OnjARAT VIDYAPITH
the stiU more valuable responsibility connected vrith the Vidyar-
pith to a Board of Trustees by means of a resolution of which
I give the translation below:
“This meeting of the Senate of the Gujarat Vidyapith is
of opinion that
1. By having established the Gujarat Vidyapith in con-
nection with the non-co-operation movement and by main-
taining it in spite of a set-back in the movement, Gujarat has
rendered essential service to the nation.
2. The Vidyapith has however continued year after
year to suffer in point of nmnbers.
3. The Vidyapith could have achieved better results
in point of quality, had the internal conditions been favour-
able; and,
4. Tlie Vidyapith has now reached a stage in its
evolution, when, in order to make it work more effectively
and in order to ensure an unswerving observance of the
pimciples hereinafter enunciated, the administration of the
Vidyapith should be entrusted to a Board of Trustees.
Therefore, and in pursuance of the resolution for the
reconstruction of the Vidyapith passed by this Senate on
the 4th of December 1927, the Senate appoints a Board of
Trustees called the Gujarat Vidyapith Mandal to be composed
of those who, firom the list herein below, pledge themselves to
subscribe to and observe the principles hereinafter enunciated;
hands over charge of all the institutions connected with the
Vidyapith, along with their property, movable and immovable,
as also all the rights and responsibilities pertaining thereto,
to the said Vidyapith Mandal; and authorizes the Mandal
to add to its membendiip subject to the same qualiftcations so
as not to exceed 25; and authorizes it to exercise all other
rights including that of filling vacancies caused by resignation,
death, or dismissal of any member for breach of ^e pledge or
similar other reason, the latter to take place by a vote of
four-fifths of their number.
NaMBS of MjSMBBKB
1. Sjt. Vallabhbhai Patel
2. „ Nrisimhaprasad Bhatt
3. „ Elaka Kalelkar
4. „ Shankerlal Banker
5. „ Mahadev Desai
6. „ Abdul Kadar Baya^lr
THE OOLLEOTED WOSES OF MAHATUA OAHDHl
7.
39
Manila! Kothari
8.
99
Kishorelal Mashruwala
9.
99
Narahari Parikh
10.
99
Valji Desai
11.
99
Hariprasad Vrajrai Desai
12.
99
Jugatram Dave
13.
99
Gokulbhai Bhatt
14.
99
Sukhlalji Pandit
,15.
99
Parikshitlal Mazmudar
16.
99
Gopalrao Kulkami
17.
99
Mama Phadke
18.
Shrimati Manibehn V. Patel
Prjncuples
<1. The principal object of the Vidyapith shall be to pre-
pare workers of cheiracter, ability, education and conscienti-
ousness, necessary for the conduct of the movements connected
with the attainment of swaraj.
2. AH the institutions conducted by and afBliated to the
Vidyapith shall be fully non-co-operating and shall therefore
have nothing to do with any help from Government.
3. Whereas the Vidyapith has come into being in con-
nection with swaraj, and non-violent non-co-operation as a
means thereof, its teachers and trustees shall restrict them-
selves to those means only which are not inconsistent with truth
and non-violence and shall consciously strive to carry them out.
4. The teachers and the trustees of the Vidyapith, as also
all the institutions affiliated to it, shall regard untouchability as
a blot on Hinduism, diall strive to the best of their power for
its removal, and diall not exclude a boy or girl for reason of
his or her untouchability nor shall give him or her differential
treatment haying once accorded admission to him or her.
5. The teachers and Ihe trustees of and all the insti-
tutions affiliated to the Vidyapith diall regard hand-spinning
as an essential part of the swaraj movement and iffiall there-
fore spin regularly, except when disabled, and shall habitually
wear Idiadi.
6. The language of the Province shall have the princi-
pal place in the Vidyapith and shall be the medium of in-
struction.
Explanation. Languages other than Gujarati may be
taught by direct method.
GUJARAT VIDYAPITH
7
7. The teaching of Hindi-Hindustani shall be compul-
sory in the curricula of the Vidyapith.
8. Manual training shall receive the same importance
as intellectual training and only such occupations as are useful
for the life of the nation shall be taught.
9. Whereas the growth of the nation depends not on
cities but its villages, the bulk of the funds of the Vidyapith
and a majority of the teachers of the Vidyapith shall be em-
ployed in the propagation of education conducive to the wel-
fare of the villagers.
10. In laying down the curricula, the needs of village-
dwellers shall have principal consideration.
11. There shall be complete toleration of all established
religions in all institutions conducted by and aflBliated to the
Vidyapith, and for the spiritual development of the pupils,
religious instruction ^all be imparted in consonance with
truth and non-violence.
12. For the physical development of the nation, physi-
cal exercise and physical training shall be compulsory in all
the institutions conducted by and affiliated to the Vidyapith.
Note. Hindi-Hindustani means the language com-
monly spoken by the masses of the North, both Efindu and
Mussalman, written in the Devanagari or the Persian script.”
But drastic as this step is, it may mean nothing if it is not to be
followed up by quick, persistent and vigilant effort. Such effort
may for the time being even result in further defections. The
Senate, now the Board of Trustees, have been quite aware of the
possibility. They want quality and feel that if the quality is assured,
quantity will come in its own time. They are prepared to sacrifice
everything to quality. It would be wrong to use donations of those
who have given and will give in the belief that the principles for
which the institution has professed to stand will be worked out in
practice in so far as it is humanly possible. As reformers the trus-
tees would belie their trust if they sacrifice principles for holding
the institution together anyhow. Personally I have no fear as to the
result if the trustees remain staunch, as I have every reason to be-
lieve they will.
On the surface there would appear to be a descent firom demo-
cracy to oligarchy. As a matter of fact it is not. The large elected
body could not be sustained when the principles for which the elect-
ed Senate for the time being stood were in the melting-pot. A
democracy’s ideals and principles vary with the times. A refor-
mer’s principles are rigid and &ed. When non-co-operation ceased
6 THE aOIXBCTED WORKS OR UAHATtCA. OANDBl
to be national, those who believed in it as a creed, the only final
solution for the removal of India’s fetters, were bound to save the
creed by working it to its logical conclusion in their own lives.
Hence did the Congress bring into being an mdepcndent self-
governing body styled the All-India Spinners’ Association, composed
of those who had a living faith in the message of the wheel.
The unwritten understanding was that the Association would work
out the progranome of khadi so as to become in process of time a
tower of strength to the parent body. The permanent trust has
been created in the hope of evolving a truly democratic institution.
And there is a democracy such as the world has never seen if
khadi becomes a truly national institution. Even so has the Senate
emerged as a Board of Trustees pledged to work out its present
ideals so as to make national education a living force, so as, that
is to say, to cover every village in Gujarat, to enable the students
to realiK the dignity of labour equally with the dignity of learning,
to produce national servants who will serve the nation in her
villages. The Senate, when after a full discussion it came to the
resolution on Sunday, has no less a hope, the Trustees shouldered
no less a responsibility. No oligarchy can arise firom a voluntary
surrender such as the Senate’s was. It gave up its powers to a per-
manent body when it was in possession of the fullest powers and
in a position to exercise them to the fullest extent. It was an act
of self-denial whose virtue has to be proved by the Trustees. Theirs
is an awful responsibility. But, with proper consecration, it will
sit lightly on their shoulders and Gujarat as well as India will
be the gainer thereby. They will be judged not by tlie quantity
of result turned out but by the quantity and the quality of self-
service put in.
Toung India, 2-2-1928
5 . APPEAL TO PEOPLE OF BOMBAT
I hope that the boycott^ will pass peacefully and show the
nation’s strength of purpose.
GAKom
Th0 Bombcff Chronicle, 3-2-1928
1 Of Simon Ck>nimissian which was appointed “for the purpose of inquiring
into the working of th? syateia of Gorenunent”; vide also “After Hartal?’’,
9 - 2 - 1928 . ‘
6, MESSAGE TO PUBUC MEETING, AHMEDABAD^
Februasy 3, 1928
I hope this meetmg will not disperse without deciding to do
something concrete. The Congress Committee has entrusted us
with such a task; if we fail to achieve this definite goal of boy-
cott of foreign cloth, we would be ridiculed.
[From Gujarati]
Prtgabandhu, 5-2-1928
7. LETTER TO RAMESHWAKDAS PODDAR
SaTVAORAHA AS3E1RA1iI,
Sabarmati,
Magha Slmkla 14 [Febrmiy 4, 1928^
BHAI RAMESHWARJX,
Your letters keep coming and every time I pray for your
peace.
You did well in sending some money for the memorial to
Hakimji.
By and by, if you make the effort, you will visualize truth and
ahimsa. If your father-in-law is addicted to bhang, be kind to
him, and if opportunity occurs, try to cure him of his depraved
habits. In the present circumstances when the evil customs like
child-marriage and so on are rampant, such unequal alliances
are inevitable.
Jamnalalji is absolutely right in advising you to go to Wardha
and I also like the proposal to keep Babu at Wardha Ashram.
Blessings fiom
Bapu
From a photostat of the Hindi: G.N. 193
^ Held to protest against the Simon Commission and to endorse the
resolution passed by the AU-Farties Conference at Banaras. Ihe message was
read out by VallaUibhai Patel, who presided.
2 From the reference to the memorial to Hakimji (Hakim Ajmal Khan) who
died in December 1927
8. LETTER TO REVASHANKER JHAVERJ
Ahicedabad,
Monday \Februaiy 6, 1928Y
RKSPSOTED RSVASHANEEKSHAI,
Ghi. Ghhagan* and others came here day before yester-
day. They had a long talk with the Thakore Saheb of Morvi. He
has promised to lift the excise duty from cotton used in making
khadi. He has also asked me for a man who will work for cow-
protection. They talked about you too. The Thakore Saheb said
that you should stay in Morvi and do all this work with his help.
I also think that you should spend a part of your time there, if not
all. From what Mirabehn told me I see that now you are keeping
well. What news of Dhiru®?
Rtgards from
Mohandas
Revashanker Jaojivan Jhaveri
Mantbhdvan
LABURN tiM Road
Gamdevi, Bombay
From a photostat of the Giyarati: G.N. 1267
9. LETTER TO G. D. BIRLA
Ashram,
Fehrucay 7, 1928
MV DEAR OHANSHYAMDA8JI,
Yotir letter does make me anxious. Medicines would certain-
ly cause tiredness. In my view total fasting is the first step. I have
nothing to fear from it. Fasting can do no harm and should be
undertaken not for a day or two, but for ten to fifteen days. If you
decide to fast, you must stay here. I can send for one or two friends
who are well versed in the technique of fasting. There is enough
accommodation. The weather here is fine these days. If you wish
to invite the specialist on fasting to Pilani, that too can be arranged.
^ From the postmark
a Ohhagaulal Mdita, ion of Dr. Praiyivan Mdita
3 Son of Ghhaganlal Mdita; he had been suffering from T. B.
UBS8A0E TO MEETINO AT GUJARAT VIDYAPITH, AHMEDARAD 11
It is my firm bdief liat bn no account should you go to
Delhi. I am writing today to pujya Malaviyaji and Lalaji to this
effect. Regarding the memorial to Hakim Ajmal Khan, I have
published an appeal in Tomg India} and Navajivan; I want dona-
tions from you and your friends. If you are not inclined to give
a big sum and if you permit, I would take out a substantial por-
tion from the Rs. 75,000 already donated by you. I leave it to you
to have your name published or not. Please write to me without
hesitation if you do not wish to give anything out of that
Do not be alarmed by the reports of my health in the news-
papers. There is not much cause for anxiety. Doctors do try to
frighten me, but I remain unaffected by it.
Tours,
Moscandas
From the Hindi original: G.W. 6153. Courtesy: G.D. Birla
10. MESSAGE TO MEETING AT GUJARAT VIDTAPITH,
AHMEDABAD^
February 7, 1928
Having submitted to the doctors I may not attend the meet-
ing. Acharya Kripalani is going away. I hold that he is not in
reality leaving the Vidyapith, because his spirit will be here. He
will come here occasionally to deliver lectures and he also promises
to come as helmsman if the time comes. My connection with
Acharya Kripalani dates back to the time of my arrival from
South Africa. I wish that all would follow him in his spirit of
dedication, his simplicity and his devotion to duty.
[From Gujarati]
Pregabandku, 12-2-1928
> Vide Vol. XXXV, pp.433-5 and 475-6.
2 The message was read out by Ambalal Sarabhai, who presided over the
meeting in place of GandhyL The meeting was held to bid farewell to J. B.
Kripalani who was leaving for Banaras to join the Gandhi Ashram there.
11. LETTER TO N. R. MALKANL
Satyagraha Ashram,
Sabarmati,
February 5, 1928
MY HEAR MALKANI,
I have your letter. I shall see to your notes appearing in the
next iasue of Toung India,^ They were too late for the issue that is
being printed today.
If you are ready for untouchability work, I am equally ready
to take you up. We shah discuss plans and operations as soon as
your work there is finished.
Don’t be alarmed about the reports of my health. Doctors’
instruments do give alarming readings, and therefore I have
agreed to take full rest. Hence, such correspondence as I am
permitted to undertake is dictated. But, personally, I feel that there
is nothing vitally wrong. No doubt I am weak, but that is an
old complaint.
Tours siiuersb>,
Bapu
From a photostat: G.N. 682
12. LETTER TO C. F. ANDREWS
Satyagraha Ashram,
Sabarmati,
February 8, 1928
MY DEAR QHARUR,
I hope you have not become nervous over the news of my
health. Ihiere was nothing in it, and there is nothing in it now
so far as I can see. But as doctors themselves are fiightened, 1 am
taking all precautiom and taking full rest. I am doing only a
little bit of correspondence and that also by dictating.
Let me remind you that you have yet to finish the Shraddha-
nand series^.
I Ft* “Flood Relief Work in Sind”, 16-2-1928.
* Three instalments of this had already appeared in Toma India, 22-9-1927,
29-12-1927 and 5-1-1928.
txnTiR to iaus. t. c. uirin IS
Here is a copy of a letter from Kanikaraj. You will know its
meaomg fuller than 1 can.
I hope you will be going with Chhaganlal to Orissa so that he
may know exactly what you would want him to do.
My love to everybody at the Ashram.
From a photostat: S.N. 13065
13. LETTER TO MRS. L. C. UNNI
Satyaoraha Ashram,
Sabarma.ti,
February 8, 1928
dear friend,
I have your two letters both of which 1 have kept by me for
answer. It gave me great joy to see you in Calicut and it gave me
much pleasure to receive your letters and to learn that my writings
had given you some little help. I am delighted to frnd that you
are regularly spinning. And seeing you are doing it in a religious
spirit, I would like you to learn how to test the strength and the
^eness of your yam. If you are a reader of Toung India, you will
find the directions in the back numbers. I would ask you also to
read the “Prize Essay on Hand-spinning”*.
If you succeed in keeping early hours of the morning, I have
no doubt that they will give you a peace and a joy which are
not to be had in any other manner, provided, of course, that the very
first thing done in the morning is to put oneself in tune with the
Infinite. It is like putting oneself with perfect confidence in one’s
mother’s lap.
I hope that your vegetarianism is agreeing with your health.
If it does not, you must tell me what you are eating. I might be
able to give you some guidance.
Tours sinesrsfy,
Mrs. L. G. Unni
liAESHMi Vilas
OAuauT
From a photostat: S.N. 13066
^ Handnspisutiug and Hand-umoing by S. V. Puntambdcar and N. S.
Varadachati
14. LETTER TO G. D. BIRLA
Februcay 5, 1928
BHAI OHANSHyAMDASjr,
Your letter. Some digestible preparations can be made with
oil. But this experiment cannot be conducted firom a distance. At
present fasting is the most essential and the best remedy for you.
I have no doubt about it.
Toars,
MoHA14DAS
From the Hindi original; G.W. 6154. Courtesy: G. D. Birla
15. AFTER HARTAL?
With great deliberation and not without the exercise of great
self-restraint have I hitherto refrained practically from writing
anything about the boycott of the Statutory Commission. I recog-
nized the force of the appeal made to me by the Leader of Allaha-
bad not to meddle with or influence the boycott movement, but
to let the various parties manage it themselves. I recognized that
my interference was bound to bring in the masses more prominent-
ly into the movement and might possibly embarrass the promoters.
Now that the great demonstration is over, 1 feel free to say a word,
I tender my congratulations to the organizers for the very great
success they achieved on the hartal day^. It did my soul good to
see liberals. Independents and Congressmen ranged together on
the same platform. I could not but admire the courage of the stu-
dents of Government colleges in absenting themselves from their
colleges for the sake of the national cause. All the world over stu-
dents are playing a most important and effective part in shaping
and strengthening national movements. It would be monstrous
if the students of India did less.
My object now is to draw attention to the fact that the very
success of the hartal will be turned against us if it is not followed
up by sufGlcient and persistent action. We must belie the prophecy
of Lord Sinha that the hartal was but a passing cloud. Let us bear
^February 3, 1928
AFTftR lOARTAI.?
15
in mind that, notwithstanding our opposition, the Conunission,
backed as it is by British bayonets, will go its own way. Where it
cannot get bona-fide recognition, it will be manufactured for it. Did
not a so-called deputation on behalf of ‘untouchables’ welcome the
Commission as its true deliverers? Claiming to know the un-
touchables more than the members of the deputation, I make bold
to assert that they no more represented die imtouchables than
would a party of Japanese, for instance.
If then we are to ensure a complete boycott, not only will
there have to be a joint organization by aU the parties for carrying
it out and possibly picketing, wherever the Commission- goes, but
there must be some further demonstration of the nation’s strength.
Even though mine may be a voice in the wilderness and even at
the risk of repeating a thousandth time the same old story, I sug-
gest that there is nothing before the nation other than boycott of
foreign cloth which can be brought about effectively and quickly.
But like all great undertakings, it requires planning and organiz-
ing. It requires sustained and vigilant effort by a party of earnest,
able and honest men and women exclusively devoted to the task.
It is not an easy task. If it was, it would not produce the great
results that are promised for it. It must evoke the best in the
nation, before it is accomplished. But let us also frankly recognize
that if we cannot organize this one thing, we riiaU organize nothing
else.
Let me make my own position dear. I have no desire even now
to interfere with the present evolution of the national movement
except through occasional writings. This is written, therefore, by
way of a humble appeal to the different parties who are jointly
acting in order to vindicate national honour.
Toung India, 9-2-1928
16 . NOTES
Union of Soxith Afrioa.
Though, through the heroic efforts of the Rt Hon. Srinivasa
Sastri the soci2il status of our countrymen in South Africa has im-
doubtedly improved and life is becoming less unbearable for self*
respecting Indians, reminders come now and then from that sub-
continent that much yet remains to be done before the Indian
settlers enjoy the ordinary civic rights and feel their position safe.
The latest shock comes through a cable just received from Mr.
Albert Christopher, the new Deputy President of the South Afri-
can Indian Congress. Mr. Christopher was one of the volunteers
who served as well during the Boer War as during the late War.
He is South Africa bom and has just returned after finishing his
education in England. The cable runs as follows:
Second reading Liquor Bill now going through Parliament notwith-
atanding strong protest. Bill seeks deprive three thousand Indians their
families and dependents of livelihood ultimately drive them out of country.
Bill direct conflict letter spirit Gape Town Agreement, dear racial legislation.
Indians greatly alarmed Government’s attitude. If Bill passes Gape Town
Agreement smashed. Earnestly appeal your immediate intervention.
Even the respectable South African Press agrees with the
opinion of the South African Congress that the Bill violates the
Agreement which resulted from the Round Table Conference.
That it is aimed even at those who are already earning an honest
livelihood in hotels and bars is tmquestioned. If the Union Parlia-
ment persists in the Bill, it simply means that being the stronger
party to the contract, it can safely commit breach of contract
whenever it wills. Our hope lies in Sjt. Saatri’s gentle diplomacy
saving not only the situation, but the honour of the Union Gk>vem-
ment, the Union Parliament and the white people of South Africa
in spite of themselves. He, however, needs energetic support from
the Indian Press and the Indian public.
A Parallel frou China
A firiend sends me a cutting from the JVszv York Times contsdn-
ing the report of an interview with Mr. Ku Hung-Ming, one of
the most prominent Chinese, referring to the cultural greatness of
the Chinese people and its being belittled by foreigners. And refer-
ring to the inroads of foreign merchants upon China, Mr. Ku says:
17
was similarly blind when I first returned from my long years
abroad,” he admits with disarming frankness. “At first I was ashamed
to admit I was Chinese; now I am so proud of my heritage that I am
conceited enough to think the rest of you arc all barbarians.
“You see, our main trouble is economic. You Americans, for in-
stance, thought a great influx of Chinese labourers would upset your
industry and lower your standard of living. You acted promptly and
shut your door against Chinese.
“But we in China have suffered an invasion of your foreign machines
and of cheap machine-made goods, and those things have ruined us, just
[as] an influx of several million Chinese coolie labourers would have ruined
your industrial scheme.
“When I was a young man, for instance, even the women in our own
families spun and wove. At that time fully 100,000,000 Chinese women
spun and wove. Then came cheap foreign cotton goods and these
100,000,000 women have no productive life, but must live on the labours
of their menfolk. We arc prevented from following your example of shut-
ting the door by the fact tliat the treaties forbid our taking any action.
We do not have even tariff autonomy.
“If I were an artist, I would draw you a cartoon which would show
you what I think of the unequal treaties.
“Picture a Chinese prone upon the ground and a foreigner standing
over him holding him down with his foot. ‘Get up,* says the foreigner.
'Take your foot off first,* says the Chinese. *No, you get up first,* says
the foreigner, putting more weight upon the foot.'*
Ajmal Jamia Fuito
The following sums only have been hitherto received in answer
to the appeal in these pages:
Sheth Jamnalal Bajaj Rs. 1,000-0-0
Sjt. Rameshwardas, Dhulia „ 51-0-0
„ I^arc Ali, Bombay „ 100-0-0
Total Rs. 1,151—0—0
This is as yet a poor response. Often the response to appeals
made in these pages is an indication of the manner in which the
people receive certain movements. Evidently the strained relations
between the two communities are keeping the general body of
readers from responding. May I hope that wherever there are
men and women who believe in Hindu-Muslim unity, believe in
Haldmji as a great patriot, and in the necessity of supporting the
Jamia, they not only themselves soon send in the contribu-
tions, but will also canvass them among their friends and neigh-
XXXV1.2
18
TBB aOLLBQTBD WORKS 07 UAHATUA OANDBtl
hours? Every subscription big or small will be acknowledged in
these pages.
To THE Friends in Karnatak and Andhra Desh
Inquiries are being made as to whether the proposed tours in
these provinces have been altogether abandoned. I may state in
answer that, though under pressure &om Sjt. Gangadharrao
Deshpande and Deshbhakta Konda Venkatappayya, 1 have
postponed the tours, I have no idea whatsoever of abandoning
them altogether. If health permits and God otherwise wills it, I
propose to undertake them after the monsoons are over. But it is
safe not to build hopes on any fixed season. Sufficient for me to
give the assurance that 1 would like to tour in these and the remain-
ing provinces at an early date, if it is at all possible. Meanwhile
those who have already collected purses should send them either
to me or to the organizers.
Khadi in the Punjab in 1885
1 extract the following valuable ioformation that Sjt. Balaji
Kao of Coimbatore collects for me from time to time from several
books. The extract is taken from a Monograph on the Cotton
Manufficture in 1885 by £. B. Francis
That the remuneration earned by the spinners was low did
not baffle the good workers, for, as the autlior says, they worked
during the leisure hours and whatever they earned was so much
gained. If the things are different now, it is because the tastes
have become vulgarized and foreign cloth, under an insidious
system of indirect protection, has been dumped down on this un-
happy land.
Toung India, 9-2-1928
17. LETTER TO DR. M. A. ANSA^
Satvaoraha Ashram,
Sabarmatt,
Februa^ 11, 1928
DEAR DR. ANSARI,
Don’t you worry about my health. Doctors will frighten one.
This time ffie registered blood-pressure does not seem to produce
any impression on me. I am keeping fairly [fit]. I have strength
to walk, and I only lie on my ba^ because doctors are imperative
1 Hie extract it not repiodueed here.
LfiTTBR TO ilOTILAl. NBOElO
Id
and tell me that some blood-pressure cases are most illusive and
specially dangerous when the patient himself feels no visible effects.
This letter I am dictating in connection with Ajmal Jamia
!l^und. Whilst you are in the midst of all the big people, I want
you to buttonhole them and get them to subscribe, no matter how
much. I fear that there will be little spontaneous response or it will
come when noted men and women have subscribed. If I had not
become bedridden, I would have done lobbying this side of India.
And I have not yet lost hope of being able to do it. I am not at
all sure of your scheme of deputations going rbimd succeeding. I
know it is cruel to ask you to spare the time when it is occupied
between your practice and direct Congress work. But you have got
to find it for this work too.
If you have not seen my article “After Hartal ?”^ please look at
it. Unless you take up this universal and possible thing, boycott
of foreign cloth, the energy created by the boycott of the Statutory
Commission will be all waste of effort. Every negative action with-
out corresponding positive action becomes useless in the end.
Tours siaeirt(y,
From a photostat: S.N. 13069
Iff. LETTER TO MOTILAL NEHRU
Satyaorajeia. Ashram,
Sabarmati,
Febnuay 11, 1928
DBAR MOTILALJI,
I am again on my back, and I suppose these ups and downs
win some day decide the final issue. The funny thing about the
blood-pressure this time is that I notice nothing myself. But I am
obeying the doctors as far as it is possible.
I had your telegram. I was sorry we could not meet before
you put yourself in harness again. But I suppose it was inevitable.
Jawahar was telling me that you were keeping none too well.
I hope however that you were thoroughly restored during the
voyage.
Tours sineerelyf
From a photostat: S.N. 13070
^ Vide pp. 14-5.
19. LETTER TO A. FEJ^NER BROCKWAT
Satvaoraha Ashram,
Sabarmatt,
Febnuuy 11, 1928
dsar friend,
I have your letter with enclosures. I do continue to hear
about the progress of your health through Paul and others. But I
was more than pleased to have your own letter and to know that
you were on the road to complete recovery and that you were able
yourself to write long letters.
Yes, the violence dxiring the Madras hartal was most unfortu-
nate. The slightest relaxation of control precipitates violence.
1 had a letter from Mr. Runham Brown. 1 sent a reply saying
that I would not be able to go. I stiU feel that my work outside
is also better done from the Indian platform. It can be said of it
that it is still in too experimental a stage to make any confident
claim about it, and if anything definite can be said about it with
complete confidence, it would be itself a very striking object-
lesson in no-war. But I am keeping both the letters for reconsidera-
tion. I shall watch also how the blood-pressure beliaves, and if I
find meanwhile any prompting from the inner voice in the direction
of going, I shall not hesitate to say yes.
The youth movement is a decided attraction.
I was delighted to hear from Mrs. Brockway. I am writing to
her directly.
Tours sineerely,
A. Fenner Brookway, Esq,.
General Hospital
Madras
From a photostat: S.N. 14943
20. LETTER TO ULLA BROCKWAT
Satyaoraha Abhram,
Sabarmati,
Fshrvuay ii, 1928
DEAR friend,
It was good of you to write to me. I should have cursed my-
self if 1 had not made time to go to your husbandv whilst I was
in Madras. It was a severe disappointment to all of us here not
to have him during the Congress session, but it was a great joy
that he and his companions in the car had such a miraculous escape.
I was much touched to see Mr. Brockway’s eyes moistening
when lus sister mentioned your cable. Such spontaneous demon-
strations of human love bring us nearer to divine.
You must try to come to India one of these days. You will excuse
this dictated letter, for doctors have advised me to lie on my back.
Toms sinemly.
From a photostat: S.N. 14237
21. LETTER TO HAROLD F. BING
Satyagraha AsHRAJiI,
Sabarmati,
February 11, 1928
DEAR FRIEND,
I have your very kind and very warm invitation through
Mr. Fenner Brockway. I wish it was possible for me to say straight-
way ‘y®8’ to you, but there are fundamental difficulties which I
have mentioned to Mr. Brockway. However, I am keeping your
invitation by me and shall allow it to soak into me, and if I can see
my way clear, to accept it. I shall write to you further in the matter.
Tours sinemly,
M. K. Gandhi
Harold F. Bing, £s(^.
The British Federation of Youth
421 Sentinel House, Soitthampton Row
London, W.G. 1
From a photostat: O.N. 101$ apd 3770
22. TALK WITH REPRESENTATIVES OF BAJRDOLI TALUK^
[Before Februcay 12, 192S]
Kalyanji opened the talk, told him that they had practically covered
the whole of the taloik, which was unanimous so far as the fight was concerned,
but that they would prefer to refuse payment of the increment over the old
assessment.
OANDHiji. I don’t quite understand that.
KALYANJI. 22 per cent enhancement has been imposed. The people
say they would like to pay the old assessment and refuse the 22 per cent
increment.
G. That is most dangerous. Government will fight you
with the help of your own money and recover the increment
in a moment. No assessment can be paid until the increment is can-
celled, and you must plainly say to Government: ‘Declare the
enhancement cancelled and then take the old assessment which
we are prepared to pay.’ Are the people prepared to take up this
attitude?
K. I am not quite sure about the bigger places like Bardoli or Valod,
for the Vanias in these places are naturally afraid that Government might
deprive them of their lands and transfer them to their original occupants, the
Raniparaj people. But the other villages are quite solid.
o. That’s all right. But is their cause just and their case
unassailable?
kalyanji: Qertainly. Naraharihhai has demonstrated it in bis articles.
o. I do not know. I have not read the articles with care.
But remember that you will have to keep the whole country
with you, and the first condition is that your cause must be per-
fectly just. Then there is another point. The people may be ready
to fight. But do they know the implications of satyagr^a? Sup-
posing Valla.bhbhai is removed with the rest of you, will they stand
together?
Vim That 18 more than I can say.
^ R^resentatives of Bardoli Taluk sought Gandhiji’s advice at t he
request of Vallabhbhai Patel, who was to lead the Bardoli Satyagraha*
LETTER TO RIOHARO B. OREOO 23
o. Well, you will have to ascertain that But what does
Vallabhbhai say?
Sjt Vallabhbhai had just arrived. He said he had studied the case and
had no doubt that the cause was just. Gandhiji said:
Well, then, there is nothing more to be considered. Victory to
Gujarati
Tht Story of Bardoli, pp. 28-9
23. LETTER TO RICHARD B, GREGG
The Ashram,
Sabarmati,
February 12, 1928
my dear oovind,
1 have your postcard. 1 am glad you won’t have to be in
Poona much longer now. I seem to be gaining ground — so the doc-
tors think. Personally I feel I have not lost any. Of course I did
lose weight, but then I did so with my eyes open. I could not con-
duct the difficult experiment of reverting to fruits and nuts without
having to lose weight. But I am now conducting it under better
auspices and with doctors watching. So this little collapse is per-
haps an advantage and it has imposed upon me a rest which per-
haps I needed.
I note the correction in the date about the spinning in Sind.
Tows sinesrsfy.
From a photostat: S.N. 13071
24. LETTER TO MRS. MARKER
The Ashram,
Sabarmati,
February 12, 1928
DEAR FRIEND,
I have your letter. The expenses at the Ashram need not be
more than Rs. 20 to 30 per month. But what is more necessary to
know is whether you can stand the life of the Ashram. It is so
different to all you have been hitherto used to that I should be ner-
vous about your taking to the Ashram life. And now the cold wea-
ther on this side of India is practically over. We are having hot
afternoons already jmd I wonder whether you can stand the sum-
mer of Sabarmati. Temperature goes up sometimes to 112, even
115. Sabarmati is not very far from Jacobabad, the hottest place
in India. Why not reproduce wherever you are the ideab for which
the Ashram stands? Then you have the Ashram without its obvious
limitations, and you can add too or modify the ideals as much as
you like.
Tours sineerely,
Mrs. Harxer
3 SONBHHI Bagh
New Delhi
From a photostat: S.N. 13072
25. LETTER TO GIRDHARILAL
The Ashram,
Sabarmati,
February 12, 1928
DEAR LALA GIRDHARIIAL,
Your letter has been read to me. There need be no anxiety
about my health. So long as God wants some work through this
body, it will stand all triak and tests. I am obeying doctors fuUy
and Inking complete rest, though personally I do not seem to fed
the want of it. I know that you will come whenever I want you,
however pressing your other engagements may be. The thought
that there are friends ready to help me is itself a great consolation.
LETTER TO ROBIADT ROLLAND
25
At the present moment there are enough nurse friends about me.
I seem to, and doctors too, think that I am making steady progress.
Tours sinemly.
From a photostat: S.N. 13073
26 ' LETTER TO ROMAIN ROLLAJfD
The Ashram,
SaBARJiIAIT,
Febrmty 14^ 1928
DEAR FRIEND,
Mira has translated your latest letter for me.
My whole soul goes out to you in your grief especially because
it comes over a letter which makes you suspect me of hardness of
heart. I appreciate your desire to find me correct in all I do and
think. I do indeed want to stand well with you, but 1 must be true
to myself if I am to continue to deserve your warm friendship.
Let me first tell you that Mira’s letter reflected her own views
though they were found to coincide with mine. Neither Mira, so
far as I know her, nor I had the remotest idea of judging those two
good peasants.* Their action was undoubtedly one of heroism.
What we had in our minds was the heroism of a war-resister, and
from the record sent by you and as it was interpreted to me by
Mira, I missed that particular type of heroism which a war-resister
demonstrates in his own life. Joan of Arc was a heroine. So were
Leonidas and Horatius. But the heroism in each case was of a
different type, each noble and admirable in its own sphere.
In the answers given by the peasants, I do not notice any defi-
nite repugnance to war as war and a determination to suffer to the
uttermost in their resistance to war. These peasant fiiends, if my
recollection serves me right, are heroes representing and defending
the simple rustic life. These heroes are no less precious than those
of a militant war-resister type. We want to treasure all this hero-
ism, but what I feel is that we will serve the heroes and the cause
of truth better if we treated each type separately.
*Romam Rolland, in his reply dated March 7, wrote: “. . . I under-
stand what you say regarding those two devout peasants of Savoi. I bow
before your reasons, though at the same time I believe that there are very few
men and women — at least in Europe — with whom Svar-resistance’ is not
always mixed with other elements of thought, because almost every thought,
be it ever so intense, is not in man completely pure. . .**
26 THE aOLLEOTED WORKS 07 MABATICA. OAMOHI
You have curiously raised the question of my participation
the late War.* It is a legitimate question. I had answered it in
last autobiographical chapter as if in anticipation of your question*
Please read it carefully and tell me at your leisure what you thinic
of the argument.* I Aall treasure your opinion.
Lastly, I do want to reach perfection, but I recognize my lirni~
tations, and die recognition is becoming clearer day after day*
Who knows in how many places I must be guilty of hardness nf
heart, and I should not be surprised if you have noticed want of
charity in my writings in more places than one. I can only toU
you that the lapses are there in spite of my prayerful effort to tlx®
contrary. I suppose it was not without reason that the early
Christians considered Satan to be not merely an evil principle but
evil incarnate. He seems to dominate us in every walk of liffe
and man’s mission is to overthrow him fi'om power.
This letter of yours to Mira makes me more and more anxious
to see you in the flesh, and there is just a distant hope of my be-
ing able to do so this year if I keep good health and if other-
wise the iimer voice guides me towards Europe. I am seriously
considering two invitations, and the desire to meet you may preci-
pitate my decision in favour of accepting those invitations.
Tours smerely»
Romain Rollahd
From a photostat: S.N. 14942
* Pi* An Autobiogn^lff, Pt. IV, Gh, XXXVIII.
2 To this Romain RoUand replied: “Pardon me if I say to you that, iji
spite of all my desire to enter into your thoughts and to approve of theni> T
nmply cannot do so. . , ’*
27. ON THEIR TRIAL
What happened to the students during the Rowlatt Act agi-
tation is repeating itself now. During those precious days, one of
them wrote to me that he felt 'like committing suicide because he
was rusticated. A student now writes:
The students of. . . heard the moUier's call and responded to
it. We observed hartal on the 3rd. For this courageous deed of ours,
we are being hned Rs. 2 per head. The poor students are losing their
freeships, half-frceships and scholarships. Please write to Mr. . . . the
Principal, or advise him through Toung India. Tell him we are no crimi-
nals, we have committed no crime. Tell him we listened and responded
to the motlier's call, we saved her, to our utmost, from dishonour. Tell
him we are no cowards. Please come forward to our aid.
I cannot follow the advice to write to the Principal. If he
is not to lose his ‘job’, I suppose he has to take some disciplinary
measures. So long as educational institutions remain under the
patronage of the Government, they will be, as they must be, used for
the support of the Government, and the students or the teachers
who support anti-Govemment popular measures must count the
cost and take the risk of being dismissed. From the patriot’s stand-
point, the students did well and bravely in making common cause
with the people. They would have laid themselves open to the
charge of want of patriotism, if not worse, if they had not res-
ponded to tlie country’s call. From the Government standpoint,
they undoubtedly did wrong and incurred their severe displeasure.
The students cannot blow hot and cold. If they will be widi the
people’s cause, they must hold their scholastic career subservient
to Ihe cause and sacrifice it when it comes in conflict with the inte-
rest of the country. 1 saw this quite clearly in 1920 and subse-
quent experience has confirmed the first impression. There is no
doubt that the safest and the most honourable course for the stu-
dent world is to leave Government schools and colleges at any
cost But the next best course for them is to hold themselves in readi-
ness to be thrown out whenever a conflict occurs between the
Government and the people. If they will not be, as they have
been elsewhere, leaders themselves in the revolt against the Gov-
ernment, they must at least become staunch and true followers.
Let their fadng of the consequences be as brave as was their res-
ponse to the nation’s call. Let them not humiliate themselves, let
28 TBS aOLLEOTED WORKS OF BIABATMA OANBHI
them not suirender their self-respect in trying to re-enter colleges
and schools from which they may have been dismissed. The brav-
ery of their response will be counted as bravado, if it succumbs
on the very first trial.
I hear that, during the days preceding the hartal, the students
discarded foreign doth and very largely patronized khadi. Let it
not be said of them that this was but a passing show and that they
have, on pressure from without or temptation from within,
discarded khadi as quickly as they discarded foreign cloth. To me
foreign cloth for this country means foreign Gk>vernment. I wish
this was accepted as a self-evident proposition.
Toung India, 16-2-1928
28, MY HEALTH
It is a matter of great sorrow to me that my health should
cause anxiety to many friends. Hitherto I have allowed Maha-
dev Desai, subject to censorship, to write whatever he has wished
about my health, seeing that the break-downs, important or un-
important, occurred whilst I was travelling, and were supposed to
be due to fatigue, and because those who were in charge of me du-
ring the travels had a responsibility about my bodily condition.
But circumstances have now altered. I am having a respite from
travels and onerous public duties. I am taking part only to tlie
extent that I wish- in reorgsinizing some of the activities in Guja-
rat, specially educational, for which I am perhaps predominantly
responsible. I have, therefore, felt called upon to take up what has
been a hobby of a lifetime, namely, dietetic experiments. They
are to me as important as many of most important activities
which have engrossed me from time to time, and it was in the
course of these experiments that the present so-called break-down
has occurred. The alarming registrations of doctors’ instruments'
have had no response in my own feeling. But I have accepted the
statement of mescal fidends that very often blood-pressure patients
feel no evil effects, although they may be stealthily present in the
body and must, therefore, be guarded against. Happily, however,
even these instruments registered last Sunday a very great im-
provement, a fall from 214mm. systolic to 178 mm. and a rise from
120mm. [riff] diastolic to 118 mm. I am sdso taking the rest pres-
cribed by Dr. Haribhai Desai and his medical companions, and
carrying on my dietetic expmments under their observations and
guidance. Dr. Muthu who seems to have made a special study of
dietetics is also kindly gliding me by correspondence.
vtoob-Kiujkv yfokx. tjx BiM)
Having given all this ioformation, I would implore news-
paper correspondents to curb their pen and kindly to forget me
emd my health for the time being. And I would ask anxious
fiiends not to worry about my health, accepting my assurance
that I am in no hurry to die and that, ^erefore, 1 shall be talring
all the care of my body that is humanly possible for me, and is
consistent with the ideals to which the body is dedicated and which
I hold to be more precious than the body. Let the fiiends rest
assured that, if the nation has any use for this body of mine, it is
because a serious attempt has been made for many a long year to
hold it in trust for those ideals. 1 would ask them also to share
•my belief, which I hold even at the risk of being dubbed a fatalist,
that not one hair of anyone’s body can be touched without His
will and that when He has no use for our bodies. He defies all the
care, attention and skill that money, prestige, patriotism, friend-
ship and what not can summon to one’s assistance. This belief does
not mean that 1 do not want to take advantage of the assistance
that medical friends all over India ungrudgingly and most gene-
rously render to me. 1 take that assistance gladly and faithfully.
For God has given me no inkling of His intentions, but He has
imposed upon me the duty of taking care of the body consistently
with other more imperative obligations which, in my opinion. He
has imposed upon me in common with the rest of humanity.
Tomg India, 16-2-1928
29. FLOOD-BELIEF WOBK IN SIND
I gladly publish the following first instalmenti of notes by
Prof. N. R. Malkani about the distress in Sind which was truly no
less acute than in Gujarat. But as I have already remarked before,
Gujarat attracted the widest attention not merely because of its
being the store-house of India’s donors, but also, and perhaps more,
because it found an army of workers under VaUabhbl^ Patel ready
and determined to handle and organize the task of relieving dis-
tress. Sind no less than Orissa suffered because they could not
produce such an organization. But no lack of organization can be
allowed to excuse any avoidable misery. Ihe public should
know that Prof. Malkani is himself personally organizing the relief
operations under the supervision of the Central Committee which,
I hope, is giving him all the assistance he may need.
romg India, 16-2-1928
1 This is not reproduced here.
30. CORRESPOJfDENCE
If for nothing else, I cannot refrain from publishing the fore-
goingi for its subtle wit and sarcasm. Unfortunately for me, I am
responsible for the phrase ‘blot on Hinduism’, notwithstanding
my claim, often repudiated 1 know, to be a sanatani Hindu. If
the institution of war, in spite of its being contrary to the spirit of
the Christian teaching, may be said to be a blot upon Christian-
ity because war is universal in Christendom, untouchability may
safely be regarded as a blot upon Hinduism in spite of the con-
tention of a growing number of Hindus that untouchability has no
place in true Hinduism. If the expression pains some Hindus, it is
a healthy sign. When it pains the majority of Hiudus and they
repudiate the charge, there will be no occasion to repeat it. And
if it is a blot, why may not a Mussalman who believed in the
truth and purity of Hhxduism hold with his Hindu co-member
that it is a blot?
Tom^ India, 16-2-1928
31. LETTER TO C. RAJAGOPALACHARl
Thb Ashram,
Sabarmati,
FAruaty 18, 1928
MY DEAR Q. R.,
Herewith Kelappan’s letter. I have asked him to discuss his
scheme with you. Whatever you think is feasible should be done.
You will not hesitate to sanction anything for fear of funds being
exhausted. All I am anxious about is that whatever work is done is
substantial and honest.
I hope you are now not worrying about my health. I have
not yet taken any vow about the milk and I am not going to do
anything unless I find the experiment to be absolutely successful.
t The letter, dated February 9, from S.D. Nadkami is not reproduced hete.
The corre^ndent had taken exception to the expression "blot on HOnduisto"
with reference to untouchability in a resolution on reorganization of the
Gujarat Vidyapith. He had suggested that it could be changed to "blot on
humanity" or deleted altogether.
31
letter to Q. RAjAGOFALAOHARl
And not only 1 am carefully watching myself, but so also are
the Ahmedabad doctors. It is open to them to veto the experiment
at any time they like and I have promised to stop it. But I want
you, instead of thinlfing of somehow dodging and making me to
take milk, find out doctors or physicians who will help me to
arrive at a proper, purely vegetarian diet which will be more than
a substitute for milk. I am sure it is perfectly possible. Do please
therefore think over my suggestion.
Have you heard fi:om Singapore friends at aU? If we are to
go, I should like to start during the first week of April, because
the hot weather commences in right earnest in April in Ahmeda-
bad and it would be better to avoid it. And then there is the talk
of a visit to Burma from Singapore. I should like to negotiate it
and, if that also is to be done, there is very litde time left. And
then there are two invitations firom Europe to go there during
July and August.^ I am inclined to accept them. The idea is
cooking in my brain. One is firom the World’s Youth Peace Move-
ment. It seems to be an important movement managed by a good
organization. You may also consider the propriety or otherwise
of accepting these invitations.
Lakshmi must not have a relapse.
From a photostat: S.N. 13063
I Vith "Letter to A. Fenner Brockway", 11-2-1928.
32, LETTER TO AYLMER MAUDE
The Ashram,
Sabarmati,
Ftbrutay 18, 1928
DEAR FRIEND,
I thank you for your letter. I shall consider it a privilege to
do whatever I can in connection with Tolstoy’s works being
popularized in India. I hope at an early date to notice your letter
in the pages of Young Indian
Yowrs svmcmly^
M. K, Gandhi
M. Aylmer Maude
Hon. Oroanizino Seqretary
The Tolstoy Society
Chelmsford (England)
From a photostat: Q.W. 4514. Courtesy: Aylmer Maude
33, LETTER TO ESTHER MENON
The Ashram,
Sabarmati,
Fehruary 18, 1928
MY DEAR CHILD,
I had your two letters under one cover. It did appear to me
that you had forgotten me entirely, and yet 1 knew that that wasn’t
possible. . . ? was looking a picture of health when I saw her at
Madras, and she told me all about you.
You must have heard about the relapse in my health. I am
now under strict orders not to do any serious work involving men-
tal or physical strain. Except for spinning, therefore, I am on
my bad:. I am dictating this whilst spinning. But there is no cause
for anxiety. 1 am getting better and hope soon to be allowed to
move about.
1 Tirfj “Tolstoy Ceatenaiy”, 1>S'1928.
> The original is damaged here.
LETl^ TO V10t£T
33
Yes. The Ashram remains what you have seen it to be. The
population is daily increasing and we have too few houses to accom-
m<^ate all the inmates.
I am asking for a complimentary copy of Toung India to be sent
to your address, and 1 shall see that as many back numbers as can
be spared are also sent.
1 am so glad that all of you are flouriahing in health. What
is Menon doing in England? Please send my love to him when
. . whom you know is in the Ashram just now. She has come
to pass a few days on her return from Delhi where she had gone
to attend a women’s conference. Mirabai is here and keeping very
good health indeed.
With love,
Bapu
Mbs. Esther Menon
14 Asylvey
Taaroae, Denmark
From a photostat: S.N. 14241
34. LETTER TO VIOLET
Tbs Ashram,
Sararmati,
Ftbrua^ 18, 1928
MY DEAR VIOLET,
1 have your letter. I am very glad you have written to me so
frankly and fully. Bad though this proposed wedding of the ex-
Maharajah of Indore is, I would like you to understand the distinc-
tion between that wedding and the Simon Commission. The
Simon Commission is a public thing, whereas the wedding is a
private affair. A wedding caimot affect the future of three hun-
dred millions of India but the doings of the Simon Commission
are calculated for better or for worse to affect the future of the
whole of India. You can now understand the public resentment
over the Simon Commission. Nobody thinks anything of the mis-
deeds of private Englishmen or other white men. But when an
Englishman does anything wrong in lus official capacity, it is im-
mediately resented and quite properly too. If you have not yet
1 The original is damaged here.
XXXVI-3
34 QOixzatiBS> VrosxA os iiAdAxuA OAMl>£tt
understood or do not appreciate the distinction I have made,
please write to me.
You ask me whether I would again come to Ceylon if one U fcit
rupees worth of khadi is taken up by the people there. 1 have no
.doubt that the generous people of Ceylon are quite capable of
taVing up more than a lakh rupees worth of khadi because there is
nothing strange about [it], but what will induce me to come back
to Ceylon is another donation to khadi. Buying of khadi is merely
f^r. han gin g , valuable as that is, and donation to khadi enables me
to widen the sphere of work among the poorest classes.
fours sinetrsly,
SsstmuTi ViouiT
G/o Miss Lily Mothukbishna
Oasa-Dbl-Mas.
Alexandria Road
Wellawattb
From a photostat: S.N. 13075
35. HAKIM AJMAL KHAN MEMORIAL
Readers know that tliis memorial is with regard to the Na-
tionalist Muslim University in Delhi. This Vidyapith is not
meant exclusively for Muslims. Hindus may also join it. The
teachers too are not exclusively Muslim; Hindus and Christians
also are there. However, as in the case of the Gujarat Vidyapith,
where the students are mostly Hindus, since Muslim students rarely
join it, so at the Jamia Millia too, few Hindus are enrolled. If the
authorities of the Gujarat Vidyapith could be blamed for tlic reluc-
tance of Muslim students the autliorities of the Muslim university
can also be blamed for the reluctance of Hindu students to join them.
Considering the present vitiated atmosphere we sliould be con-
tent and grateful to God if tlie management and the staff of both
the institutions are free from rancour and mutually accommoda-
ting. It is my belief that just as* the Gujarat Vidyapitlx will contri-
bute substantially towards the attainment of swaraj and wiill help
to safeguard it, that is, in implementing such constructive pro-
grammes as Hindu-Muslim unity, etc., so too will this Vidyapith
at Delhi. This prophecy of mine may or may not come true but if
we owe anything to HaHm Saheb, and if it brings us credit to have
a memorial to him for ever with us, we should aU, to the best of our
abilities, contribute to this Fund. The Fund is growing at less than
‘= 3 °-
To tHB PtlAmTS OP BABBOU
35
a snail’s pace, from which 1 gather tfrat the Gujaratis do not res-
pond to this cause as they do to other causes. I regard it my duty to
say that this is not the correct attitude. Those who wish to achieve
Hindu-Muslim imity should help this cause. Everyone is inclined
to contribute to a popular cause. People remain indifrerent to
a fimd which is not popular, though it be beneficial in the long
run, if there is no one to rouse them. This is my appeal to that
indifferent class. It is not that the readers of XavajUian always
encourage only what is popular. The readers of Xave^ivan have
contributed in other ways, if not in the form of money, to funds
that were not popular but would increase people’s strength. They
must now show that liberal spirit and power of discretion. Let not
the Jamia Millia be crushed between the two opposing forces.
Since die Jamia Millia does not nourish the present atmosphere
of hatred, the general Muslim masses appear indifferent towards
it, and if the Hindus too should be indifferent under the pre-
sumption tiiat Muslims alone should support it, the Jamia Millia
would be nowhere and Hakimji’s memorial would meet with the
same fate. It is the special duty of Swarajists, Hindus as well as
Muslims, not to let this happen. I hope the readers of Xavajivm
will observe this dharma. I suggest donors should not rest content
after giving in their personal contributions but should also try
to collect as much as possible firom their neighbours.
[From Gujarati]
J^avajivan, 19-2-1928
36. TO THE PEASANTS OF BARDOU
There is not a corner of India familiar with the word *swa-
raj’ which is not also familiar with Bardoli. The country has, there-
fore, a right to expect something distinctive and courageous in all
the tasks that are undertaken by this taluk. You have taken the
very grave step of offering satyagraha. You have now no alternative
but to prove yourselves worthy of it. No one could have found fault
with you if you had not taken that step. However, having once
taken it, you will make yourselves an object of ridicule in the eyes
of the whole of India if you beat a retreat now. No one can*
blame Bardoli for the postponement of the fight for swaraj that it
had pioneered. People in a far-off province committed an act of
indiscretion and the Bardoli movement had to be postponed. I
have not the slightest doubt that it was all to the good. However,
on this occasion, I think it is proper to remind you that thereafter
36 THB QOLLfiCrmD Woiues of IIAHATIiIA OANDitl
you have not been keeping to the extent you should your vows
about khadi, untouchability and so on. And, because of this laxity
on your part, 1 have my doubts about how far you will adhere to
the pledge you have taken this time. I hope you will dispel this
fear by your determined conduct.
Shri Vallabhbhai Fatel has given you a clear warning. It is
not in his hands to make a success of your struggle. The key to
success is in your own hands. Even if he goes to the gallows,
Vallabhbhai cannot fulfil your pledge. As the saying goes: “One
cannot go to heaven unless one dies.” So also one has to fulfil
one’s own pledges. 1 do not think there are two opinions about the
justice of your cause. If, however, you do not have the strength
to prove it you will not triumph despite its justice. If you under-
stand it, rather than till the land only to pay the vigjhoti^ it would
be saving yourselves a great deal of trouble if those who collect this
tax confiscated your land. If the Government will not listen to you
and you do not bow down to them — and if the Government aima
at ruining you, it will ixot send you to jails, but will rather seize
your property. As in Khcda, here too they would confiscate your
utensils and your land. Nevertheless, you have one invaluable
thing which they cannot attach and that is your soul, your
self-respect. If you put your person and all your property in one
scale and your self-respect in the other, the latter will always be
found heavier. Satyagraha is the maaira for safeguarding it. Vic-
tory is yours if you are prepared to withstand whatever loss you
may incur while safeguarding it and you will prove worthy of
having a leader like Vallabhbhai; moreover, you yourselves will
be induded in the category of the courageous. You must see to it
that by fulfilling your pledge you enhance your own prestige as
well as that of Vallabhbhai, Gujarat and the whole of India.
[From Gujarati]
Naoajioan, 19 - 2-1928
^Land levame
37. LETTER TO DR. C. MUTHU
Thb Ashram,
Sabarmati;
Fehruary 21, 1928
DEAR FRIEND,
A son of a valued jeweller friend has a tubercular bone. He
has been treated in a sanatorium in Solon from where he is . now
being brought to Bombay. The father would now like to place his
son under your treatment if you would handle the case. He can
be sent anywhere you may advise. If you think that he should be
examined by you in Bombay before you corild finally decide, the
father is well able to bear the expenses. I shall thank you if you
can let me know by wire your advice in the matter, and in order
to save time, repeat it. to Sjt. Revashanker Jagjivan Jhaveri, 7
Laburnum Road, Gamdevi, Bombay, whose telegraphic address is
“MoraHty”.
I do want to write to you about my diet, but of this later. 1
seem to be doing well.
Tom tinetnly.
Dr. C. Muthu
Eomore
Madras
From a photostat: S.N. 13076; also G.N. 1271
38. LETTER TO ALICE MCKAT KELLT
The Ashram,
Sabarmati,
February 21, 1928
DEAR nUEND,
What you tell me and what I read about the poisonous influ-
ence of Moihtr India distresses me, but I take comfort in the thought
that untruth is always overcome by truth and that that book is frill
of untruth.
I know that Mr. Dhan Gopal Mukegee is doing good work.
38 TBE OOLLECrrSD WORKS OF MAHATMA OANSm
I have forwarded your cheque for five dollars to the Manager,
Young India, and I hope you are now receiving your copy.
Tours siiutnly,
Mrs. Auoe McKay Kelly
130 East 40th Street
New York City
From a photostat: S.N. 14244
39. LETTER TO ROHIMI POOVIAH
The Ashram,
Sabarmati,
Februtay 21, 1928
MISS KOHINl POOVIAH,
Your letter was an unexpected pleasure. As I am under
orders not to work and have still to lie on my back as much as
possible, I must not dictate much beyond telliag you that I have
often thought of you and wanted to know what you were doing.
I do hope •that you will get something suitable in the near future.
Do please keep me informed of your movements and I shall forgive
all your past crimes. Sita has promised to look in now and then.
Axe you keeping good health?
Tours sinmefy.
From a microfilm: S.N. 13077
40. LETTER TO RAMESHWARDAS PODDAR
Tmsdqy [Fehruaiy 21, 1928y
BHAJ RAMBSHWAROASJI,
Your letter. Gertainly, do leave the boys at the Wardha
school. They will be well looked after in the Ashram. Be at peace
by imprinting Ramanama in your heart.
I am keeping good healih.
Blessings fiom
Bapu
From a photostat of fiie Hindi: G.N. 194
* From the postmark
41. LETTER TO NORA S. BAILLIE^
February 22 [192ll\^
I have your letter for which I thank you. In reply I can
only say we must each approach and worship God in accordance
with the light He has vouchsafed to us.
M. K. G.
From a photostat: S.N. 14222
42. LETTER TO DEVI WEST
The Ashrah,
SABARHAn,
February 22, 1928
The card you mention in your letter is now missing. You must
please therefore send the one you have. I am glad you are now
getting InAian Opinion regularly. Ramdas was married now nearly
a month ago. He and his wife arc leaving tomorrow for Rajkot
where he expects to settle down. You must have read the account
of the wedding in the pages of Toung India.^ It was a magnificently
simple affair. It could not have been made simpler.
I am personally feeling quite all right, but doctors being an-
xious have imposed complete rest on me. I must not, therefore,
dictate a long letter. Devdas is here. He is going to Delhi short-
ly. Chhaganlal has gone to Orissa to serve tbe poor people there.
Ymtrs sinetrAy,
Miss Devi West
^3 Georoe Street
Louth, Lma.
Enolanu
From a photostat: S.N. 14246
1 Wife of the Rev. A. A. BailUe, Superintendent of the Indian Mission in
Natal
2 This note was in reply to a letter of the addressee dated December 12,
1927.
3 Vide Vol. XXXV, pp. 499-500, ...
43. LETTER TO HENRT NEIL
The Asheam,
Sabaruati,
February 22, 1928
DEAR FRIEND,
I have your Ictteri.
Under British rule, niillions of children arc starving for want
of nourishing food and they are shivering in winter for want of
sufficient clothing. And this I say not of the cities of India, which
contain but a microscopic minority of the population of India,
but I say this without fear of contradiction about the seven hun-
dred thousand villages of the country scattered over a surface
1,900 miles long and 1,500 miles broad.
I suppose your first question ‘under non-Christian Religions’
is included in the second. But, if your first question relates to
India before Britirii rule, I can only give you my inference that the
little ones were infinitely happier ffian they are now under British
rule.
Your third question is difficult to answer. Which Jesus have
you in mind? The Jesus of history? Not being a critical student
of history, I do not know the Jesus of history^ Do you mean the
Jesus whom Christian England and Christian Europe represent?
If so, your question is, it seems to me, already answered. If you
mean the mystical Jesus of Sermon on the Mount who has still to
be found, I suppose the condition of India’s children will be a trifle
better than it is now when men conform to the precept of Love.
Tours sinesrefy,
M. K. Gandhi
Judge Henry Neil, Esq,.
C/o Auerioan Express Co,
Rue Sqribe
Paris-Franob
From a photostat: S.N. 14248
* Dated January 3, 1928;^ it read: . . Please tell me the condition of
the poor children of India, under their non-Christian religions, and under British
rule. Then in contrast please tell me what you tiunh would be the condition
of these children if Jesus was in full control of India and the people followed
His teachings. . . .” (S.N. 14224).
44. LETTER TO L. LE MONS
Thx Ashram,
Sabarmati,
[Fehruaty 22, 1928^
dear friend,
I thank you for your letter of 2nd December which was re-
ceived some days ago with a postal order for S.s. 1,190. Please
convey my thanks to the donors for their donation for khadi as
also for their assurance that a similar donation will be renewed
from year to year.
Tours sincardy,
Mons. L. Le Mons
Baqueu
French Cochin China
From a photostat; S.N. 14249
45. LETTER TO P. C. GHOSH
The Ashram,
Sabarmati,
Febniaty 22, 1928
MY dear PROFULI.A BABU,
I have been able to reach your letter only today lying on my
bed, though, accurately speaking, 1 am just now not on my
bed, but at the spinning-wheel for which and which alone and for
prayer I am allowed to leave it And whilst I am spinning or
whilst I am lying on my back, I dictate some little cotrespon-
dence and in this condition I am trying to overtake arrears. In
doing so, I came upon your letter.
I am glad about the compromise^. I hope that now there will
be no more violent scenes,
^ Hie letter was dictated by Oandhyi in English on February 22 and
given to Mirabebn to translate into French. Hie Frendi version was signed
by Oandhiji on February 24.
^Arrived at betwe^ the Hindus and the Muslims at Oomilla as a
result of which all oases pending in courts were withdrawn
42 THE aOLLECnSD WORES OF MAHATUA OAMDHl
Wbat you say about the Congress is largely true.* And those
who beUeve in constructive work and non-violence have to counter-
act the talkative activities and falsities by silent, dignified, un-
revengeful work and that alone. 1 do not make of the Congress a
fetish, but the oldest political institution we have in the country has
to be approached with becoming respect and tenderest feeling.
All public institutions have their ups and downs. Has not the
House of Commons got its hypocrisy and humbug? I know that
it is no model for us, but for the British nation, modelled as it is,
it would be wrong to decry the House of Commons. They can
only mend it wherever it is possible, unless there are Englishmen
who consider the civilization that the House of Commons repre-
sents is worthless. Personally, I still cling to the ideal tliat the
Congress represents, and, Aerefore, generally observe silence
where I cannot serve and I atic you and co-workers who are non-
violent non-co-operators to do likewise. We have to be non-
violent even towards erring co-workers, erring Congressmen.
toms sinemfy.
Dr. Profulla Chamora Ghosh
Abhoy Ashram
COMILLA
From a photostat: S.N. 13046
46. FIGHT SQJJARE IF YOU MUST^
The foregoing is dealt with below. The headline Tight
Square If You Musti is, in my opinion, a mote correct rendering
of SscFT ^35 instead of ‘At Least Wage a Religious War’ in
the authorized translation.
Young India, 23-2-1928
* The addressee, in a letter dated January 19, had written: “Humhuggism
is writ large on the Congress .... The CSongress President and the working
General Secretary ate the two hest illustrations of the doctrine that ‘we are a
nation of talkers’. . . . Personally I have lost all faith in the Congress which I
consider a place for hluffers” (S.N. 14046).
2 xhis was an article published in Swangya, 15-9-1927, a translation of which
was published in Tomg India. For Gandhiji’s comments, aids the following
item,
47, REMINDING OF OLD TIMES
Sjt Shankarrao Dev and Sjt V. B. Harolikar were convicted
the other day at Poona under Section 124-A and sentenced to
undergo imprisonment for two years with hard labour. There
were two charges against them; waging war against the King
(Section 121) and attempting to excite disaffection against the
Government established by law in British India (Section 124-A).
Sjt. Dev as editor of Swarajya wrote the article which was the
subject-matter of the offence and Sjt Harolikar was the publisher.
I print elsewhere the authorized translation of the offending article
as produced before the court by die prosecution. Though it ad-
mits of improvement, it cannot be called an unfair presentation of
the origin^.
The accused will not be defended by counsel though free as-
sistance was volunteered by Dadasaheb Karandikar and other
lawyers of distinction. Friends advised them to be defended. They
Were told that everybody nowadays sought legal advice without
any slur being cast on them. But these non-co-operators were
adamant. They did not care what others did. They were non-
co-operators on principle and therefore did not wish to listen
to any advice based on prudential considerations. I knew Sjt. Dev
in Yeravda. He with Sjt. Dastane had undertaken a severe fast
from which it was difficult for me to wean them. I tender my
congratulations to these fnends on dicir firmness in abiding by
tlieir own convictions. For I am convinced that of such will the
Kingdom of Swaraj be made. They have undoubtedly brought
swaraj nearer by their crystal-like sacrifice. Let no one think that
such solitary individual sacrifice has no place in national up-
building, or that it does not produce great consequences. Indeed,
it is the purest sacrifice alone that will count in ffie end. It lays
the surest and the purest foundation of swaraj.
The article is undoubtedly written to promote disaffection
against the existing Gk>vemment To promote such disaffection is
the bounden duty of every nationalist. Every Congressman is, I
hope, an avqwed enemy of the existing Government. We have no
quarrel with men, but if we axe worthy of swaraj, we must destroy
the existing system of Government by aU legitimate and peacefiil
means. The recent debate in the Assembly on the Statutory Com-
mission was an object-lesson in disaffection in which aU parties.
44 THE dOLLBOTED WORKS OF UAHATICA OAMDHI
be it said to their eternal credit, whole-heartedly joined. The
late Harchandrai ^^iahandas risked his life in travelling to Delhi
for the sake of registering his vote in fovour of disaffection. One
daily comes across stronger articles than Dev’s in point of dis-
affection. His is a reasoned appeal to Hindus and Mussalmans to
disown the protection of a Government that enslaves the country
and if fight they must, fight fairly, squarely, honourably. I have
read the article more than once and whilst I may not use the same
language, there is nothing in the argument that I cannot adopt. A
prejudiced critic may cavil at the verse quoted from the MahabhareOa.
But, read together with the context, its meaning is clear. We have
no King. We have a rule masquerading under the sacred name
of law. Rulers are many. They come and go. The rule abides.
But it is a corrupt, mischievous, soul-destroying rule which has to
be ended at any cost. The cost that Dev and people like him are
prepared to pay has to be consistent with their creed of non-
violence. They seek to establish the rule of real law not by killing
other people, however misguided or cruel they may be, but by be-
ing themselves killed, if need be, in the attempt. This is the neces-
sary limitation imposed upon them by their very conception of
swaraj. It is, therefore, most difficult for me to understand why
these two innocent workers were singled out for prosecution, or shall
I caU it, persecution. If they are fit for imprisonment, Lala Lajpat'
Rai and company are surely fit for tran^ortation, if nothing worse.
If it be said that the Assembly gives members privileges for statu-
tory crimes which ordinary mortals outside do not enjoy, there is
then, perhaps, no one who is guilty of such calculated and deli-
berate disaffection towards the ‘Government established by law’
as I am. The whole of my being is worked in order to achieve the
destruction of this Government and to that end to spread disaffec-
tion as wide as possible, and I think I csm lay a fair claim to having
a somewhat larger audience than Dev and Harolikar. But real con-
sistency, justice and coinage are hardly to be expected of govern-
ments that are based upon exploitation sustained by violence.
, Toung India, 23-2-1928
48. HAMDLOOM v. SPINNING-WHEEL
Apropos of the contention often thoughtlessly advanced that
the handloom is the only thing worth preserving and that it can only
be preserved through the use of mill>spun yam, Sjt. G. Balaji
Rao writes:
An effective answer to those who, in order to belittle the charhha,
would exalt the handloom, is given here. Lord Gurzon was voicing the
opinions of his departmental scientific advisers when he declared at the
Delhi Durbar that it was inevitable that the handloom should be super-
seded by the powcrioom, just as the hand punkah wsu being superseded
by the electric fan.
Of course, Lord Qurzon’s dictum need not be accepted as a
conclusive answer if the longevity of the handloom can be sustain-
ed through mill yam or any other means save the spinning-wheel.
And these pages, I hope, are daily making it clear that hand-
spinning can save the handloom in spite of the prediction of Lord
Gurzon. Indeed, if the wheel regains its ancient status in our na-
tional life, the handloom and many other domestic industries must
revive automatically.
Toung India, 23-2-1928
49. THE ORIGIN OF IT
I observe that newspaper paragraphs have been going round
tliat I have predicted my own death by the 12th of March next
and that, as a consequence, I am in a despondent mood. It is also
stated that I am my own astrologer. I would have passed over this
delicious morsel of news but for the fact that many anxious friends
have taken it seriously and have, therefore, been upset. If the en-
quiring friends had only followed my advice never to depend upon
newspaper paragraphs, but always to ascertain, at their source,
the tmth of statements seen in the Press, they would have been
spared all that anxiety. The correspondent who set the news in
motion could also have spared the enquirers considerable anxiety
if he had been good enough to test the tmth of statements made
by him. But if the correspondents became more scrupulous
about statements they .may make, their occupation would be largely
gone. I may then state for the information of frdends that I sun
4^ QOLLBOfBD WoRBS OF lUBtATliA OANSEtl
not an astrologer, I know nothing of the science of astrology and
that I consider it to be a science, if it is a science, of doubtful value,
to be severely left alone by those who have any faith in Provi-
dence. Nor am I in a despondent mood, despondency being foreign
to my nature. What precisely, however, did happen was this. When
I was convicted six years ago and was asked what I thought about
the projects of swaraj, I said that it was highly likely that there
was the hand of Gkid in the limit of six years and that during that
time either we ^ould win swaraj or that 1 should die and that
six years’ time was long enough time for the country to win her
fteedom. This statement was based upon an observation of the state
of things as then prevailed in India. I never attached any impor-
tance to it beyond this that I should myself leave no stone unturned
to contribute so far as an individual could to the attainment of
our freedom. Hie statement was on a par witli the conditional
statement made by me in 1920 about attainment of swaraj within
one year.^ That statement has served the purpose, if of nothing
else, of giving satisfaction to my critics of laughing at my folly
and to me that of seeing a tremendous effort being made by the
country during that eventful year. I did not hesitate to say at the
end of the year, when the Congress was held in Ahmedabad, that
whilst we had not been able to achieve statutory swaraj, the free-
dom that politically-minded India gave itself and the unity that
seemed to exist among the various communities amounted to sub-
stantial swaraj, and that if the people had carried out the condi-
tions mentioned by me at Calcutta and Nagpur, they could have
even attained statutory swaraj within the year. But even as I re-
mained unaffected, in spite of the failure to attain statutory
swaraj within the year specified, so do I remain unaffected in spite
of the approaching termination of six years which, by the by, is
not the 12th of March but the 17th of March next.* Not only am
I not preparing for the imminent approach of the dissolution of my
body, but I am making every effort to put it in as good order and
condition as is possible, and have already fixed some provisional
appointments for the coming summer and the rainy season. After
all the relevant portion of my talk six years ago, twice repeated to
friends, was the attainment of India’s freedom. Nothing depends
upon the death of an individual, be he ever so great, but much
depends upon the freedom of India. Let us, therefore, all forget
1 Vidt .Vol. XVIII, pp. 270-3, and also Vol. XTX, Appendix I.
*. Gandhlji was sentenced to six years’ imprisonment on March 18, 1922;
vidt Vol. XXin, pp, 110-20.
I F 1t» t^KUlf A liKVI
47
iiuitviiiti.iU ^iimI f ruurnfiatr attaiiiuiK ih.tt pirruatK ttmlutii
whit It %v}li ltr\ri hr !ittiA\riril ti|t<4ti iih liitfu ih4UU^ll^ SIiitI tii
rlM'wiif ir. hill uhitii i *in hi' 1*4 lltr ttiiy thtv rvrti
iuNulr ««t ihr i 7ih t«t M.oth* Nu ^ir.it |iii saw 4 ttsnilal
irvttitifiMU t'l f(f t4 \*i4iv luf 11 s llituliis, Mttv*».iliitaits, «SiLhS|
t ami JrtiiN 4U«I ttllins Kit ti ri a** utir iiHli\isthir ii.ithm
,tiiil AS ha\iti^» a « «*iti]iit»st slaLr lit <hr tKiiitfiy, IU4 IS ttiurr ittaii ;t
litmiai If «|iutii| Ua ftiutht'i ti* lli.il 4it>t*ur is lit
Ih^ I Hftviilt If t| t>i any laiirt .isitl In ir^alit llir sit^i ailrt}
'uiiftaii it.ihh 'k' fit Ih' ilii'ii t«uii kilh aiitl kill, iittt Ih itituh rlKfil
tri|ilit«^ii it Ur hut tlt.ikr <}ir trMii\r In at hii \r itittl|itf fr hiiyt itlt
ill t><tf i){it t Iitllt, 1 if |«<\tf uhaf t itaxr s.iiti Mt t4lru, .il ttii f i>k ttl
r3t« iKuit{ ihal it ur .11 IttrvcMhii II i|»tr |tt«t^l.ttitliu% iiti |tf turr
till f.iifli t.tti |urviiii ns litiiii .itiattiiti^ nut ttiiihiiKhL Ills litr u;i
lit umik tiiil t*ui lavii Mlvaiiiui as il is tit its {«t iiiiti}»a\s out iiwti
iiiuiuiiitf.
tnduf,
♦fi. t.HUKH iO VHMtU /MI7
Amimau,
KAtlAMMArt,
KV MStrU.
t liavr yiuir Irlirr. 7*ttr tirws|i*t|irf« ultuliy rxuKgrratr llir rrji{
fliiiifC* S«i far n% I am awarr, tlirir t4 liiilliinf; wrimg wiiti »«tr.
(M fiititsr. t .till wrak l*r«aii«r itt itty titMi-fiiilk IVtiilariaii rit|irn-
iiiriii. Ihif I ant iimirr iifitl tiinltial ulisrrvaltim ami lliakiitg ihr
tiitilrt litrtt wall It atiil with (hrir |irrifitJMittiii« "Mirrr
is litrif fiirr tttti llir tlfghirtt taiftr liir af»^irfy»
I am s«uty alMiiif %tntr ryrs, Vitit mtisf iinl \VMik lltnii hrymicl
ihrif rapaiilv. Maliatirs^ just iitiw iivrs iHlwrnt Ihinhili ami Sahar*
MtaKt. itr is hrl|uiig \'alhthlthiiai< Itr wriif fn flaiiltili last iisglit
am! H«m*f rritint lirlurr Mumlay fniiriiiitg«
Yuti Htll srr siiiitrllititg frttiii mr iit fhr riirrriit insiir ftf
loitHf: Mt4 with rrirrriiir fu lltr I'iih iif Marrh almi,* Rraliy
itrwftiia|}rf rr{itiiH ihi iiiiirr tiarin itiaii KtwitL Hill I mitit iti«f give
yim a tiMig Iriirr, waul mr lolakr rmitfilrtr ml ami I am
carrying ttui lUrtr ifuiruclhms alnuNil to the Irlirr. I write or cUc«>
t ihc pmrrdlifif limi*
48 TBB aOlXfiCrrEt) WORltS of itABJiTHA OANOm
tate just a little con:eq)ondence and confine myself to editing
Towig India and Jlaoajam, and for the most part remain lying on
bed except for iq>inning, attendance at the prayer meetings and a
few minutes’ walk early in the morning and in the evening.
Tours smeenlj,
Shbbcati Urmiia Dbvi
Kaliohat
From a photostat: S.N. 13081
51. LETTER TO GAURISHJLKKER BHARGAVA
The Ashram,
Sabaiuiah,
Fehruaty 23 119211]^
HEAR FRIEND,
It is really not possible for me to attend the wedding. Apart
from every other thing, doctors’ instructions are peremptory. But 1
am glad about the proposed wedding. I hope that Ae ceremony
will pass off without a hitch and that the bride and bridegroom
will have many happy years of tiseful service to the coimtry.
Ramdas is not here, and it is not convenient for Devdas to
leave Sabarmati just now.
Tours sineerely,
Pandit Gaurishanxer Bharoava
‘Phdi. Nivas’
Civil Lines
Ajmer
From a microfilm: S.N. 13082
* This letter has been found placed among 1928 papers.
52, LETTER TO BOYD W. TUCKER
The Ashram,
Sabarmatt,
February 24, 1928
MY DEAR FRIEND,
I have your very delightful letter which I deeply appreciate.
I must not however accept your advice. ‘Resist not evil’ with me has
never meant passive resistance. The word ‘passive resistance’ I have
described as a misnomer for the resistance which I have known
and ofiercd. The paraphrase of ‘resist not evil’ means resist not evil
with evil, and tlierefore necessarily means resist evil with good.
And, if at the present moment, 1 do not seem to be actively resist>
ing evil, it is a mere appearance. For, if you are a constant reader
of Bhagavad Gita, you will recall the passage, “He who sees
action in inaction and inaction in action sees truly.”* Or is there
not the corresponding English saying “He also serves who waits and
prays” or something like that? Anyway such is absolutely my posi-
tion today. If I could see my way clear leading to boycott move-
ment, do not imagine for one moment that 1 would sit still for a
single moment. But the way is not clear. It may clear any day.
I want a living faith on the part of known workers in the boycott
as I have prescribed from time to time in the pages of Young India.
I am positive that no other boycott can possibly succeed, as I am
equally positive that this boycott must succeed if there is enough
work behind it. Huge demonstrations that have been taking place
in Calcutta are good in their way, but not good enough for me.
There is no reality beliind them. They have their use too, but tliey
cannot enthuse me as an active soldier.
I hope I am clear. If not, do please tackle me again. I am
anxious for you to understand me and my movement through
and through.
Tours sincerely^
Rev. Boyd W, Tucker
Goluns High School
140 Dharamtala Street
Calcutta
From a photostat: S.N. 13084
‘IV. 18
XXXVI-4.
$3. LETTER TO SATIS CHAJfDRA DAS GUPTA
The Ashrau,
Sabakuati,
Februaiy 25, 1928
DEAR SATO BABU,
I have your letter. I did indeed know that Congress Gommit-
tees were practically sleeping. It would be a great thing if you can
put life into them without giving rise to any suspicion about your
notice.
What is this British goods boycott demonstration?. And what
are these ten thousand volunteers? I see Dr. Ray also has been
in this thing. Please let me know the inwardness of this move-
ment.
1 do not at all mind your haying gone third class if it agrees
with you. I am glad you are giving Kuhnc’s batlis to Nikhil. Why
not consult Bose. He is a water-cure specialist. You know he had
an institution in Bow Bazaar where I used to go for my treatment.
At that time Bose was away, but Mazmudar used to give me mas-
sage and electric bath. Often the simple remedy succeeds where
specialists faiL
The meaning you have given to the word 'sankard is original,
but thoroughly in keeping with my definition of ‘vama’, and,
after all, my definition is the literal definition of the Veda. The
third chapter is undoubtedly the key chapter of the (Eta. The
first two are introductory and the last fifteen a conunentary. I
think I told you that fi)r some time now in tire Ashram we have
been reciting the (Eta every day, the whole of it being finished
every fijrtnight, Chapters VII and VIII, XII and XIII, XIV
and XV, and XVI and XVII being recited eacli pair one day.
Ytms sitamly,
From a photostat: S.N> 13085
54. LETTER TO X. BHASKARE
The Ashsau,
Sabarmati,
Februaty 25, 1928
DEAR FRIEND,
I have your letter. I am very sorry I am under strict medical
orders not to tiike up any new burdens however slight they may be
and even to reduce the existing responsibilities to the lowest possible
minimum. 1 do not therefore in this circumstance comply witli
your request.
•Tours sinetrsly.
Miss Y. Bhaskare
Women’s Christian Temperanoe Union
742 Near Petit Hall
Poona
From a microfilm: S.N. 13087
55. LETTER TO RAMACHAJfDRAN
The Ashram,
Sabarmati,
Febmaiy 25, 1928
MV DEAR RAMAOHANDRAN,
I have opened your telegram to Mahadev. As I know notliing
about your correspondence with him, I am not taking any action
upon it. Mahadev is at present in Bardoli. He returns on Mon-
day at the latest when he will tell me all about your telegram
and I shall do whatever is needful.
Tours sinstnly,
SjT. Ramaohandran
Narayanath Thaikad
Trtvandrtjm
From a microfilm: S.N. 13569
56. LETTER TO RMVASH ANKER JHAVERI
Sabarmati,
February 25, 1928
RBSPEaTED SEVASHANKBRBHAI,
I have Dr. Muthu’s wire today; I sent you one* on receiving
it, and you must have got it. If Dhiru has arrived by now, I think
it advisable that you should wire to Dr. Mutliu Aat he should
come. He is right in saying that he cannot come to any conclu-
sion without an examination. 1 do not know what his fee is, but
whatever it is, it is necessary that you should cheerfully pay it.
My health is better. But the doctors still keep me in bed.
hope you are well.
On Thakore Saheb’s request, Shri Parnerkar, who knows
veterinary science, was sent from here to examine his cattle and
explain the scientific method of feeding them.
Respectful gieetings from
Mohandas
From a photostat of the Oi^amti: G.N. 1272
57. WHO WILL RESCUE THIS HUMAN COW?
A gentleman, nearly 70 years old, belonging to tlie Brahma-
bhatt caste was married four times. M four wives are dead. He
has no sou, only a daughter who is fifteen. She has already been
married. He now wishes to marry for the fiftlr time in order to have
someone to run his household and fulfil his desire for a son. This
gentleman has been abroad. He held a decent post in the Gack-
war’s State. He has lost his eyesight owing to cataract. This, much-
married old man is waiting for some cruel father who is prepared
to sell his daughter. Some young men of the Brahmabhatt com-
munity are trying to save the meek cow from being sent in this
way to the slaughter-house. One of them wrote a letter to tlie old
man in order to persuade him not to commit such an act. The
gentleman has replied to it at length. A copy of this has been sent
to me. I give below extract^ firom it:
*Thu tcle^am is not available.
3 Not translated Here
WHO WILL RESQUE THIS HUMAN OOW?
53
I publish this letter at the risk of being considered foolish. If
there is an absence of feeling for young girls in the Brahmabhatt
community, if sensitive people in the community lack courage and
if there is no such thing as public opinion in it, no one will be able
to prevent this ill-matched miion. However, the handfol of kind-
hearted young men or women belonging to that community must
not neglect tlieir duty. Reform, if it is to be carried out in a
peaceful manner, can be carried out only tlurough love and par
tience. We must put up witli anger in any form if it is the result
of self-interest. We should not be dazzled by anyone trying to
impress by his knowledge. Within the last one year, two sudh mar-
riages could be prevented through diligence and by arousing pub-
lic opinion. An engagement that had already tiken place was
broken off whereas in tliis instance there has only been talk of
an engagement. If public opinion can be created the meek cow
is likely to be rescued from being slaughtered.
Let us now examine the letter from this gentleman, who had
been to England. I am unable to understand what he intends to
prove by giving instances of men becoming fathers at an advanced age.
His arguments are the same old ones that have always been advanc-
ed by sinners. In novels, we have come across murderers describ-
ing the benefits of murder in beautiful language. And we have also
come across robbers singing praises of their deeds. These acts may
well have benefited those who committed them; but they have not
benefited the world. Let us take the practice of ill-matched unions.
In the instances which have been cited in the above extract, the
men concerned may well have seen in it advantage to themselves.
However, these old men of experience who are motivated by self-
interest and a desire to gratify their lust are misinterpreting these
instances in trying to get their own acts approved. This gentleman
does not have the time and does not fed the need to think what
these young girls must have thought when marrying these old men,
how often they must have sighed. If one old man has tlie right to
marry a girl of thirteen or fifteen, all old men should have this
right and, if all of them were to follow this practice, we can easily
imagine what consequences it would have on the people. Nowhere
in -the world have wise men been known to commend ill-matched
unions. They have been condemned in aU countries and in India
we actually see the many evil consequences that follow firom them.
Hence, I hope this gentleman would review his own letter, written
in a!n angiy and impulsive mood, in a new light and gain control
over his lust. And, if he cannot do it, he should look for a
widow who is prepared to marry him of her own free will.
54 THE COLEECTED WORKS OP MAHATMA OANDHl
The craving for a male offspring needs to be given up. It
cannot be said that this desire is always noble. Amongst a people
where the birth and death ratio is regijlarly balanced it is noble to
restrain rather than indulge the desire for a son. In India today
because we are slaves, everyone is in a state of fear, and because
we have lost the capacity to protect ourselves, our relatives as well
as om property, I regard it as a sin to beget children.
Now about the desire to be nursed. What a misconceived idea
that only one’s own people can render this help. I regard it as the
limit of audacity to grab an innocent girl by bribing or luring her
father and then regarding her as one’s own. Instead of callup
that girl one’s own, it would be nearer the truth to say that a
slave girl has been bought’. As for service one can still get good
loyal servants if one is prepared to pay well. I wish to leave aside
now the other atrocious ideas in the letter. If he happens to read
thia article, I humbly request him to calmly reflect on it and save
himself from the misadventure on which he is about to embark.
[From Gujarati]
Naoajivtai, 26-2-1928
58. STUDENTS' NOBLE SATYAGRAHA'^
In referring to the univrasality of satyagraha I have tirne and
again observed in these columns that it is capable of application
in die social no less than in the political field. It may equally be
employed against Government, society, or one’s own family, father,
mother, husband or wife, as the case may be. For it is the beauty
of this spiritual weapon that, when it is completely free from the
taint cSlamsa and its use is actuated purely and solely by love^ it may
be Tised with absolute impunity in any connection and in ^y
circumstances whatever. A concrete instance of its use against
a social evil was furnished by the brave and spirited students of
Dharmaj (in Eheda District) a few days back. The facts as glean-
ed from the various communications about the incident received
by me were as follows:
A gentleman of Dharmaj, some days back, gave a caste din-
ner in connection with the twelfihrday ceremony of the death of his
mother. It was preceded by a keen controversy about the sub-
ject among the young men of the place .who shared with a number
^The Gujarati original^ of which this is a translarion, was published in
NaDqjioofu 26 - 2 - 1928 .
\iiHfl sVIVAt*K\UA
lit titlirt Ilf thu 4 tliry
|r|| llial, **11 llm ViilirlltttljUl lir tbiti*'. A* * ‘’hIiikIv,
IU««'t 1*1 Vhriti ^aiir t«t lltirr Vi»WA:
{, \iif U* fh>'M iM»i« ihf iliittur 1*1 **tltriU't\r 4tf
tlir >ri%rtt f*it lil.lf
*J, |ii *4*v‘i\r l.nl *>11 ihr *l.i\ III itir as .tti riupli.ilu |iUi-
frul llii4 {ii.uKti* ,
Ill tirjf |i.«t|ri|||v .liltl i ltrrilitliv .llt\ ll.liOt (MMIiIIv III lit.ll
lumhl 1*^ .11 * #*i*l**«! i*« ifirin h% iIm'Ii rMrM |»n lakiiijL^ ili'jii
ill <' •*! lh»% »}r« tvMifi, ijmlr a lUIMlln'l i*l 'll*-
ilriib, liu Itiflitti^ viitir iUlUisrn «i| triiilrf .l^r, *.i|i ihr il.t* till
\lllitii llir littiliri 1 % .o ;ilul l**ifk ll|Mt|l lh«"ll4V'lvr4 llli’' Ul.tlll
t»i liini w»'>c,tilrit rhf<’ti. \mi lltr «lr{t lirr liiitU tli** ul
r% |fi ihr %tiit|rttl%, I |i»* V|i|rf^*
ffMiril III ihi' .kllMii.iiurA Ilf llirii iifiVt .Hill r%^il In uiltull*l\V
•lltV t.ti .tut IImI iltrv %%rir |*U itlv* In l>9l ,tl iit'tilMliiniii, litll the*
iIihh! lifitt. A' ifi^itv .it fun litimlrril .tiul rti{li(v Itvr
tllUi rrliiv^it lu l,»kr p.irl lit flir i A\tr ilitiiiri .iiii! nf llirfil
f^'lrit,
I irifitn m \' t Im ttir%r tmv^ aiitl t«n|ir lliat rvriv«
wlirfi* %%lH l.ikr' .1 junumiriif |Mrl ill rllri *in*:ial srItiriUf
TUr\ ItoM III llirii |*n« krl, as if \vrtr, ihr kry In t.it irfuliu
aiitl iIk |H«tiriU<itt t*f iltrtr fitnl a% lltrv lt.4%*r tit llirir {Hf***
ikrumit iiir krv f«* Mvata} ftititt|{li ihry Mtay nut iir .iwarr mI' il nHtitft
111 iltrtr iirKlittriiir *«r t.trrlrmirM« Hill I iici|ir citril ftir riHit1l|tlf*
irt liv iU^ tiiitiritit <4* IMiatittA} will Awakrii lltrm Itt n «rit«r ttf flirtr
IMitvri. In tiiv iltr Uitr tktuttJka of tltr ttrrra4w:*tl l^tty %ytts
|irrr*niiKt! Iiv ilirtr ittrit faftiiiK tni ilut titty, wlillr liiiiMr
\%ltn titr tittkitrt %vaiilril KiNait mr»fl<ry Urt tt Itatl rttamtitt*
lit lltr Ilir lit It, iitiiitiril rU«i iiitKitI ft« unr iltnr (itut-nivrii
wraiili fnf ‘Hiry ttittnltl uMtlrniittiitt llml
llir |ti«iir I attiiiil ititntti In ifUr r^ilr iliittirni titi wrcMiitK nr tin ftiMr-
rill irtriinmim, "lltrir IfittI itrarlirr* luvr |ir«tvrtl It* Ir llir
ttitit tif tii4tiy II fitMtr niitn. If lltr tttiiitry (htt€ in |}ii4r«
Itiaj ml lltr r^tlr tlUitirr ItAt) lirrit iiurct fur itrl|iitiK {nttir ultulrtili,
tir fttnir wtiitiVk**, ur f«ir ktiAtli nr fitw*pr0imHiti i>r llir Ainrliiirnliuii
tif llir tttiifiiirh4htf% it wrntUI Imvr htimr Irtiil itnil ttrnu|{lil prnce
In ihr clriMfirtl tnitl. But, 4i It the iHftnrr hit* itlrriifly tirrn
fiirfiiitirii, il iMt |*rofiirri ttoliiKiy nfiH it hiii ntittrci imiti to the
iliHlniiii And lltr triiiililr •rrtkin cd* ihr Dluirtimj iHtblic.
txi iin imr tm4vntir ihiil the Mtyiiiinihfi hiii ipitir in vnin
IrcAtitr if dill ii«*i ttHrrrft in prrveniiiiK ihr dinner in qtirniioii
fniin lakiiiK plarr. Utr ttudriiii themitfim knew Uiitl Utrre wm
56 THE aOUBQTBO WOKKS 07 MAHATICA. GANDHI
little possibility of their satyagraha producing any immediate
tangible result. But we may safely take it that, if they do not let
their vigilance go to sleep, no shetMa^ will again dare to give a
post-mortem dinner. A chronic and long-standing social evil can-
not be swept away at a stroke; it always requires patience and perse-
verance.
When wiU the ‘elders’ of our society learn to recognize the
signs of the times? How long will they be slaves to custom instead
of using it as a means for the amelioration of society and the coun-
try? How long will they keep their children divorced from a practi-
cslI application of the Imowledge which they are helping them to
acquire? When will they rescue their sense of right and wrong
from its present state of trance and wake up and be mahajanfi in the
true sense of the word?
Toung India, 1-3-1928
59. LETTER TO WILFRED WEDLOCK
Satyagraha Ashram,
Sabarmati,
Febnuay 26, 1928
DEAR FRIEND,
I am sending you an autographed volume of the so-called
autobiography. You wiU be interested to know that all the boimd
volumes are bound in khaddar and every rupee invested in khad-
dar means at least twelve annas into the pockets directly of the
poorest people.
Tours sinetrefy,
Wilfred Wellook, Esq.
. ViGTORiA Avenue, Quinton
Birmingham
From a photostat: S.N. 14250
^ Rich man
* Leaders
60. LETTER TO V. S. SRINIVASA SASTRI
Satvaoraka. Ashram,
Sabarmati,
Febrmiy 26, 1928
MY DEAR BROTHER,
I have been duly receiving tlie duplicates of your semi-ofEcial
notes for Sir Habibullah. Manilal and others too keep me informed
of your movements. Already urgent letters are being received to
implore you not to leave South Africa at the end of your year.
They say you arc already counting your months. And they are
trembling in their shoes, and more than them am I trembling, and
perhaps, my tremble is weightier because of the absence of ^oes.
For I really feel that except for grave reasons of health it would be
a national tragedy for you to leave South Afiica at the present
moment. And I am sorry to have to say — ^but it is true — that no
one else can successfully replace you at the present moment. The
familiarity that your stay in South Africa might have produced has
certainly not bred contempt; on die contrary, it has gained greater
respect for you from those whose respect counts for the work. And
just as you have gained influence amongst the Europeans, you have
gained staunch adherents amongst our own countrymen. You
may not desert them. Do please therefore let me have a reassur-
ing letter. Of course I don’t know what the Government may want
you to do. Verb. sap.
Widi love.
Tows sinctnlj),
M. K. Gandhi
[PS.]
If you were here, you would not appreciate our politics just
now.
M. K. G.
From a photostat: O. N. 8814; also S.N. 11963
6L LETTER TO JAWAHARLAL NEHRU
Satyagraha Ashram,
Sabarmaoi,
Februaiy 26, 1928
MY DEAR JAWAHAR,
I have your letters. I am sensing all that is going on in Delhi
and can understand every word of what you have said in your
letter. I can’t give you ein adequate conception of my grief as I
follow the Gonference proceedings from day to day and read bet-
ween the lines. Father’s Oliuninating letter only confirmed my own
reading from a distance. Then came Rripalani’s letter yesterday
to Elrishnadas, and yours has come today to put the finishing touch.^
What a miserable show we are putting up against the insolence
of Lord Birkenhead and the crookedness of the Commissioners?
I had not expected much from Sir John Simon, but I was not at
all prepared for his resorting to all the known tricks of bureau-
cracy, and this the latest trade on imtouchables adds to the
ugliness of the whole picture. However, we have to be patient.
You must therefore patiently go through the agony and mend
where you can.
Do come as early as possible. I hope Kamala is keeping up
her strength, if not actually adding to it. I wonder if Father has
told you that, before you came, when Father was with me in Banga-
lore, he and I had contemplated your stay in Bangalore because
of its magnificent climate during summer. There are just four weeks
of somewhat trying weather, but you could always go to Nandi
Hill only 35 miles from Bandore where you have delightfully cool
weather. In no case should Kamala be allowed to lose what she
gained in Switzerland.
Tours sineerely,
From a photostat: S.N. 13079
^ In his letter, dated Allahabad, February 23, Jawaharlal Nehru had
written: “I wrote to you a few hours ago and informed you that I hoped
to be in Sabarmati on Monday or Tuesday night. Immediately after I received
a summons from Delhi to go there and remain there for the next fortnight or
more to assist in constitution drafting. . . . Personally I have enough of
All-Parties Clonfetence. After ten days of it, the strain was too great for me and
I fled to avoid riot and insurrection I I feel better already after a three^ay
absence, but another dose of all the parties may go to my head. I am thus
62. LETTER TO MANILAL AND SUSHILA GANDHI
February 26, 1928
QHI. tlANIIAL AND SUSHILA,
I got your letters. I also got the cable, to which I have already
replied. If I were seriously ill, I would certainly liave had a cable
sent to you. Others, too, would liave cabled, but do you think a
man who was so seriously ill would wait till the steamer had arrived?
Even in case of such illness, therefore, it would be best for you to
suppress the desire to abandon your work and run back home.
Ramdas and Nirmala have gone to Rajkot, and from there
they will go to Amreli. They have decided, both of them, to take
up some work connected with my activities and devote themselves
wholly to it. Tlic place of work too will be decided before the 16 th
of March.
Devdas is still here. He is keeping well. Brian Gabriel left for
Bombay today edler staying here for three days. This letter will
be carried by the same ship by which he sails.
I wish to see Sushila restored to perfect health. Which book
in English is she studying? Send me a sample of her handwriting.
Tell Mr. Kallenbach that I am waiting for him to come.
Blessings fim
Bapu
From a photostat of the Giyarati: G.N. 4734
not at all desirous of attending the meetings in Ddhi. But I do not know what
might happen. I shall wire to you ftom Delhi” (S.N. 13079).
63. LETTER TO TULSI MAHER
Phdgun Shukla 6 [Februaiy 26, 1928}^
am. TULSI MAHBR,
Your letter. Illness is such a thing that most often one never
knows whence and how it comes. Do not be sorry on this account,
but make furtlier introspection and be thankful to God even for
the illness. Try to remove your own shortcomings if you notice
any. Keep writing to me. If necessary, do take milk.
Blessings from
Bapu
Skri TUI.SI Mahbr
Gha-rkha Praoharak
Shri Tulsi' Bhadurji
Via ViRGUNj
Razaul, Bihar
From a photostat of the Hindi: O.N. 6533
64. LETTER TO L. W. RITCH
The Ashram,
Sabarmati,
Fehruary 27, 1928
MY DEAR RTTOH,
I was glad to receive your long lettCT diough a bushicss letter.
Unlike you, I am going to commence with domestic business. I was
distressed to hear from Miss Knudsen, who by the way is staying
with me at the present moment, that you had lost one of your legs.
But she was unable to give me the reason for it. You shall give
it. And how is Mrs. Ritch doing? And what about Erick and
Harold? The daughters’ names I forget I hope they won’t accuse
me of want of chivalry. What are they all doing? For me, I am
dictating from a sick-bed, not that I feel anything particular
within me, but doctors have warned me against exerting myself
either physically or mentally for some time yet. Mrs. Gandhi is
keeping quite well. Harilal has practically forsaken me. He
1 From the postmark
LEirrER TO L. W. RlTODH
61
driaks, eats and makes himself merry. But he is a brave boy in
one sense that he makes no secret of his vice and his rebellion is
an open rebellion. If he had not done his creditors down, I would
not have minded his other lapses as I mind this betrayal of lus
creditors. ManUal you know is in Phoenix and Ramdas and Dev-
das are assisting me in my work. Polak is in India just now, travel-
ling about his business. I met him for a few minutes in Madras
and he is likely to call at the Ashram before he re-embarks for
London. Andrews is a frequent visitor to the Ashram and he is due
here about the third of March. This Ashram is a big, gi'owing
affair. We are at the present moment supporting a population of
about two hundred, quite a little village by ourselves. And not
only do we go through all the processes of cotton till it comes out
as dotli, we are conducting a little dairy, a little tannery and we are
having a little bit of farming. We have some fruit-trees and we
grow our own vegetables. We grow some grains and enough fod-
der for cattle. We have as a rule one or two Europeans with us
and there is a constant stream of such visitors. Life is very simple,
and yet not simple enough for the Indian setting. You can’t have
any notion from that distance of the grinding poverty of the masses.
And if we could only sustain ourselves well enough for our work
in less, I would straightway reduce our expenses which amount to
a pound per month on an average including clothing but exclud-
ing rental. Of course we are paying no rent. We have nearly 75
boys and girls for whom we are conducting what I may call a model
school making tuitional experiments.
Now for business. My own opinion is that neither Andrews nor
Sastri could have got more than they have. I quite agree wth you
that these Union Ministers will be driven to getting out of the
bargain. But if Sastri is permitted to remain in South Africa for
any length of time, I am inclined to think that his correct, that is,
his righteous, diplomacy will triumph over the crooked diplo- '
macy of South Africa. If we are to achieve tlxc full result of the
struggle of 1906 to 1914, we must act on the square and cleanse
our stables, and I feel sure that if those who have entered surrepti-
tiously will cease to be greedy, will make a clear confession and
truthfully, not encourage any single fraudulent entrant in future, the
position can be saved and the condition of the resident population
steadily improved. If, however, the desire is not only to cover sur-
reptitious entries already accomplished, but to leave the door open
for more, I think that the community will be unable to remain in
South Africa with any degree of self-respect It will hold on some-
how or other I have no doubt, it will be difficult to wipe out such
62 THE aOLLEOTED WORKS OF liABAtUA GANDHI
a large and resourceful couuHunity, but it would be a sordid exis-
tence; whereas I would like the Indians of Soutli Africa to play
an honourable part not merely for the upbuilding of South Afiica
but for the upbuilding of India itself. If we play tlie game in
South Afiica, it is possible in course of time to secure full rights
of citizenship. You may share this letter with any friend you like.
With regards to you aH,
Tours sineerdy,
M, K. Gandhi
From a photostat; S.N. 11965
65. LETTER TO K. BALASUBRAMANIAM
The Ashran^
Sabarhati,
Februa^ 27y 1928
dear friend,
I have your letter. The more I think of it tlie more confirmed
I become tliat boycott of Britidi goods is a useless cry. I have not
contemplated boycott of India’s mills. All I have said about them
is that they do not need any advertisement as khadi does, even
as an old established trade needs no advertisement whereas a new
one does.
Tours sineer^,
SjT. K. Balasubramaniah
6 Lakshmi Vilas
Mambalam (Near Madras)
From a photostat; S.N. 13088
66. LETTER TO K. NARASIMHA ITENGAR
The Ashram,
Sabarmah,
Febnuay 27 [1928^
DEAR FRIEI«D,
With reference to your letter of the 18th ultimo, I am askiug
the manager to exchange [with] you Tom^ India. I have not seen
the Supplement which you say you have sent.
My message to you is that an Indian journal outside India
has a need for double caution. I hope that your journal instead
of pandering to the evil tastes of the people wherever tliey exist
will stand out boldly for social and moral reforms and show the
emigrants that it is their duty to represent the best of Indian cul-
ture in tlie land to which they may migrate and to keep up the
bond between themselves and the motherland by adopting
khaddar at least.
Toms sinttrdy,
SjT. K. Narasimha Iyengar
Manaoino Editor,
“The Tamil Nbsan”
212 Batu Road, Kuala Lumpur
(F. N. U.)
From a photostat: S.N. 14-251
67. LETTER TO PRAGJI K. DESAI
Februay 27, 1928
QHI. PRAGJI,
I have your letter. It is a pretty difficult problem in which
you have been caught up. All the difficulties will be solved if you
have patience and scrupulous regard for truth. Do not, for the
sake 9 f immediate gain, lend your name to falsehood. I have con-
veyed my views to Mr. Ritch.* I had a long letter from him, which
1 have read with care. I do believe that we can still save the situa-
tion, if only people will stop the practice of bringing in unautho-
* The letter under reply was dated January 18, 1928.
a ride “Letter to L. W. Riteh”, 27-2-1928.
64 the OOLLBOtfiD WORKS OB litAfiATUA OARDBI
lized persons. Try to keep Sastriji for another year. I will also
try from this end. How is Medh faring? What do you think now
will be the result of your case ?
My health is good; there is no cause at all for worry. Try to
suppress your desire to return to Bardoli.
Blessings from
Bapu
From a photostat of the Giyarati: G.N. 5031
63. LETTER TO RAMNARATAN CHOUDHRI
February 27, 1928
BHAJ RAMNARAYAN,
Your letter to hand. I had no idea of what was being
written about me in Shraddhanaad. I glance at one or two news-
papers for a few minutes only. I do not want that anyone should
defend me. Moreover, it hurts me that someone should be at-
tacked on my account. You can use this letter as you like. 1 am
writing to Pratap.^
Yours,
Mohandas
[From Hindi]
Bapu: M(une Kya Dekka Kya Somajhe?, p. 161
69. LETTER TO REVASHANKER JHAVERI
Satyaqraha Ashram,
Sabarmati,
[Before February 29, 1928']}
RESPBOTED REVASKANEERBHAI,
1 have your letter.
You did well in sending a telegram to Dr. Muthu. I have had
good experience of him. He has a great reputation. Send me a
telegram when you hear that he is on his way, so that I may write
to him again. I have in any case to reply to his wire.
* Pratap, m aa editorial, had “caustically criticized” an article by Vinayak-
rao Savarkar in Shraddhmmd. Gandhiji’s letter to Pratap, however, is not
available.
2 It is clear from the contents that this was written before February 29;
aide “Letter to Revashanker jhaveri”, 29r2-1928.
65
tSTtER to ABBAB tVABJI
If you find him a fiiendly person, consult him about your
health too. Swellings indicate weakness of the heart. It is proper
that you have stopped physical movements. But you need firesh air
the most.
Manilal* wants Ghi-. Jeki^ to join him immediately. He seems
to be doing well in Aden. He has also paid JekL’s fare to Thomas
Cook. He is suflfering firom hydrocele and wishes to be operated
upon in Aden, that is why he wants her there. I believe that he
would have called her even if he had not been suffering from
the disease. He wants the children, too. Jeki is completely at home
here. The kids are making great progress in dieir studies. All
of them keep fit. But 1 feel that, since ManUal wants her, it is
Jeki’s clear duty to go to Aden. She, too, is ready to go. Let me
know your opinion about this, so that I may act accordingly.
I am keeping well.
. Rtspectful greetings from
Mohandas
From a photostat of the Gajarati: G.N. 1273
70. LETTER TO ABBAS TTABJI
Satvagraha Ashram,
Sabarmati,
FAruary 29, 1928
MV DEAR BHRRR^,
You arc a good young man of twenty-five to brave the Govern-
ment and the heat of Bardoli. No defeat if you please.
Tours^
Bhrrr
From a photostat; S.N- 9562
1 Maniial Doctor, husband of Jayakunwar
2 Jayakunwar, daughter of Dr, Praojivan Mehta
3 This was a manner of greeting between Gbrndhiji and the addressee.
XXXYI-5
71. LETTER TO DUNICHAJfD
The Ashram,
Sabarmati,
February 29, 1928
DEAR lALA DUNIOHAKD,
I have your letter delivered through Lala Suraj Bhanu. I
have put him on work which he had least expected and told him
that he is not likely to take to die Adiram life unless he became
a labourer pure and simple. But he seems to have taken to it very
gracefully and pleasantly.
Now about your donation. I did not know that you were
a pucka bania by choice. But you litde knew that you were deal-
ing with a still more pucka bania voluntarily acting as the agent
of Daridranarqyana. You say that you had announced a donation
to the Ashram of Rs. 500 on the marriage of your son and you pro-
pose, to use the language of law, wrongfully to divert part of the
funds to the payment of a debt voluntarily incurred by you with
Sjt. Manilal Kothari. How can a donation be utilized for dis-
charge of a debt whether morrd or legal? And what connection
can your promise to pay the AU-lndia Spinners’ Association have
with the Ashram which represents multr^ous activities — ^tanning,
dairying, farming, experiments in hygiene, cotton-growing, ginning,
caring, spinning, weaving, dyeing, printing, carpentry, smithy,
conducting educational experiments, looking after widows, taking
care of so-called untouchables, etc.? And why such a donation, not
paid on the date on which it was announced, should not carry
double interest in the hands of the donor who from date of an-
nouncement becomes a trustee? You will please deal with these
conundrums before 1 can deal with your cheque finally. And I
would ask you in deciding this question to consult bhrs. Dunichand,
who, when I had the pleasure of being under your roof, was found
to be less bania-like than you have proved to be.
Tours sineereb>,
LAIA. DUKIGHAim
Advooate
EIbiradivas
Ambala City
From a photostat; S.N. 13080
72. LETTER TO B. RAJARAM PANDW^
Thb Ashram,
Sabarmati,
Fehnuuy 29, 1928
DEAR ERIEND,
I have youF letter. If you have the courage of your convictious,
then of course you will not send the two boys to the school and
make either private arrangements for them or send them to a
national school. I must at the same time say that I do not like
the tone of the letter you adopted, and it would have been far more
dignified if you had frankly told the head master that you did not
send your boys because of the national declaration of boycotL
The boys would have been sent out of the school, it is true; but it
would have been a courted and, therefore, dignified dismissal.
Tows sincmly,
SjT. B. Rajaram Pandian
Bhaskara Vilas Palace
Ramnao
From a photostat: S.N. 13090
73. LETTER TO MOTILAL JfEHRU
The Ashram,
Sabarmati,
February 29, 1928
DEAR MOTTLALJE,
Jawahar had prepared me for your letter.* I am sorry that
our meeting is delayed. But I am glad that you are staying
there if per chance some tangible result may be achieved. What
a sorry exhibition we are making of ourselves in the face of this
organized insult to a whole people. But I suppose we have to make
the best of a very bad job. I do hope &at the Committee of
* In bis letter of February 24, Motilal Ndiru bad written: . I am
sorry it will not be possible for me and Jawahar to leave for Sabarmati on the
26tlL The very day that I wrote to you giving the points of agreement and
disagreement between the various parties, Mr. Jinnab announced that it was
68 THE COLLBQTED WORKS OR MAHAim
twenty is being fufly attended. We are engaged in an unequal
duel; on the one hand are clever whole-timers acting with one
mind and with the greatest deliberation; on the other we are part-
timers having many irons in the jfire and having almost as many
noinds as our numbers. My hope however is in the justness of our
cause.
I hope your eyes are not causing you much trouble.
Yours sincerely f
From a photostat: S.N. 13083
74. LETTER TO PADMARAJ JAIN
The Asedkam,
Sabarmati,
February 29, 1928
DEAR PADMARAJ BABU,
I have your letter. My views have been frequently and un-
equivocally expressed in the pages of Toung India. I have no notion
of what is being done there at the present moment. But I suggest
your seeking advice from Pandit M^viyaji who knows more of the
inwardness of the present movement than I do lying on a sick-
bed. As you will notice, therefore, I am simply satisf^g myself with
wrong to say that anything had been agreed upon by the Muslim League which
had not yet formally appointed its representatives to the Conference. He added
that he was no doubt personally of the opinions he had expressed, but he
felt that, in the absence of dejSnite authority from his League, he was not com-
petent even to bind himself with those opinions. Ihus it was that the long
sittings and elaborate discussions occupying ten days came practically to nothing.
It was also found that the attendance at the Conference was thinning away from
day to day until it came down to 14 on the 2l8t. The Executive of the Muslim
League b meeting on the 26th and Mr. Jinnah has promised to do his best to
bring them round to his point of view. In dl these circumstances, I thought
it was futile to go on with the Conference and suggested that a sub-committec
be appointed to go into the whole question and mnJke its report as soon as
possible to an adjourned sitting of the Goirferencc. This was agreed to and the
Conference was adjourned to the 8th March, a comnuttcc of 20 being ap-
pointed to enter upon their work at once. We have a large field to cover, but
will either be able to get on better after the 26tb or give up the attempt. I
feel that my presence here is necessary till either of the two contingencies I have
mentioned happens. ... I shall write or wire as soon as I am free.’*
LETTER TO DEVOJIAND PAJREEH 69
an expression of my general views on swade^, boycott, and the
like.
Tours smeorub>f
SjT. Paduaraj Jain
Bengal PROvrNOiAL Hindu Sabha
160 Harrison Road
Galoutta
From a photostat: S.N. 13089
75. LETTER TO DEVCHAND PAREKH
Satyaoraha Ashram,
Sabarmatt,
Wednesday \FebTmry 29, 192
BHAISHRI DBVQRANDBHAI,
I have your letter. A chemist told me that if oil is frozen,
the acid in it separates out and only the fat remains.
There was indeed good news concerning Morvi. If Reva-
^nkerbhai agrees, we can make him the president. If he falls ill,
we can then elect someone else. I find this the best solution.
Since Fulchand and the others have gone to Bardoli, who is
helping you now? What have you done about the Antyaja School
at Morvi? I also want you to do something for implementing the
resolutions of the Pori^d^. I do not know the English word for
ehUgoztP. If I get some, I will send you a little as sample. I’ll also
try to find out its English name.
Vmidemtamm from
Babu
From a photostat of the Cxiyarati; G.N- 5695
t From the postmark
2 Kathiawar Political Qonferesce
® Pine seed
76, LETTER TO REVASHAJfKER JHAVERI
Wednesday, February 29, 1928
RXSPEOTED REVASHANKEBBHAI,
I got your letter, as also your wire. On getting the wire, I
wrote a letter to Dr. Muthu only yesterday, addressed G/o you.
You must have passed it on to him. If you have not sent a tele-
gram or have not been able to write a letter even today, inti-
mating the result of his examination, inform me by wire. I have
also written to Dr. Muthu requesting him to write to me in detail.
Ghi. Jeki is not at all keen on going to Aden. She is ready to
do what we advise her to do. But we must consider what our
duty is in regard to her. Is it right fijr us to keep Jeki with us
against Manilal’s wishes? What would the doctor* wish in these
circumstances? If I were firee to decide myself, I would certamly
support Jeki in her desire not to go. But I feel that the doctor
would not wish that, nor perhaps would you. I cannot bear to see
the miserable condition of women. I would, if I could, save every
woman from the burden which her husband in his sensuality puts
upon her. However, if God let things happen according to our
wishes, the world would certainly turn upside down; we should,
therefore, do whatever we can while keeping ourselves detached.
Respect greetings fiam
MOHAiqUAS
From a photostat of the Giuarati: G.N. 1274
77. FOREIGN PROPAGANDA^
I have no desire to start any hot controversy over the question
of foreign propaganda, but I publish the foregoing as it summarizes
the views of many workers who hold them in no sense weakly be-
cause they do not e3q)ress them in public. If the pure Non-co-
operation of 1920 is not witnessed on an extensive scale at the pres-
ent moment, it is most decidedly going deeper with some and
everything that is happening today in the land goes to strengthen
their belief. But they cannot make themselves felt by being vocal
*Dr. Franjivan Mdita
* For G. Rajagopalacbari’s articl^bearing this title, vide Appendix I.
OHAOS - 0 , MISRULE
71
in season and out of season. On the contrary, they feel that they
serve the cause of swaraj better by observing silence where they
cannot serve by speech and helping humbly and actively where-
ver they can.
Tomg India, 1-3-1928
78. CHAOS V. MISRULE
An esteemed fnend writes:*
It is not often that I intrude upon your expressions of political
opinion. But a sentence of yours in a recent editorial, repeating a heresy
uttered by you long ago, compels me to ask you whether you have measured
your words with the care that one expects of an expoimder of moral issues.
You declare that you would accept chaos in exchange for freedom from
the English yoke. That an Indian should desire and work for freedom
from any foreign yoke is perfectly natural, normal and healthy. Ihat
anyone in his senses should exchange any kind of orderly government
for chaos is simply incomprehensible, for the one implies some sort of dis-
cipline, whether imposed or stimulated, whereas the latter is the very
negation of self-discipline. . . . ■
If non-violence be, as you claim it to be, creative, purposeful, and
divine in its nature, then chaos cannot be its consequence or characteris-
tic. If you have used the term with ddiberadon, then I should comment
that you have rendered no service to mankind, who need rather a reminder
that they should acquire the cosmic vision rather than the diaotic one
to which they arc already prone. . . .
There is no mistaking the earnestness nmning through the
letter. And I have so much regard for the friend’s views, tibat if
I could have suited mine to his, I would gladly have done so.
But I must say that my choice was deliberate. Chaos means
no rule, no order. Rule or order can come, does come out of no
rule or no order, but never directly out of misrule or disorder mas-
querading under the sacred name of rule or order. My friend’s
diifrculty arises, I presume, out of his assumption that the present
Government of India represents “some sort of discipline whether
imposed or stimulated’’. It is likely that our estimates of the exist-
ing system difiEer. My own estimate of it is that it is an unmiti-
gated evU. No good therefore can come out of this evit I hold
misrule to be worse than no rule.
* Only extracts are rqpioduced here,
72 TBB GOIXEdTED WOEUCS OF UAHATUA. OAin>HI
Nor need my words cause any confusion in the minda of the
ignorant or the violent. For I admit my correspondent’s conten-
tion that chaos can be the result only of violence. Have I not often
said in these pages that if I were compelled to choose between
this rule and violence I would give my vote for the latter though
I will not, I could not, assist a fight based on violence? It would be
a matter for me of Hobson’s choice. The seeming quiescence of
today is a dangerous form of violence kept under suppression by
greater violence or rather readiness for it. Is it not better that
those who, out of a cowardly fear of death or dispossession, whilst
harbouring violence refiain fivm it, should do it and win &ee-
dom fimm bondage or die gloriously in the attempt to vindicate
their birthright?
My non-violence is not an academic principle to be enunciated
on favourable occasions. It is a principle which I am seeking to
enforce every moment of my life in every field of activity. In my
attempt, often fhistrated through my own weEikness or ignorance,
to enforce non-violence, I am driven for the sake of the creed it-
self to countenance violence by way of giving mental approval to
it In 1921 I told the villagers near Bettiah^ that they had acted
like cowards in that they had instead of resisting the evil-minded
Amlas left their wives and homes -on their approach. On another
occasion I expressed myself ashamed of a priest who said he had
quietly slipped away and saved himself when a ruffian band had
entered his temple to loot it and break the idol. I told him that
if he could not die at his post defending his charge non-violently,
he should have defended it by offering violent resistance. S imi larly
do I hold that, if India has no faith in non-violence, nor patience
for it to work its way, then it is better for her to attain her freedom
fix)m the present misrule even by violence than that she should help-
lessly submit to a continuing rape of her belongings and her honour.
Look at the shameless manner in which, for sustaining the
spol^tion of India, British statesmen (?) are setting one party
against another. They have suddenly discovered the untouch-
ables, for they seem to fear that the Hmdu-Muslim dissensions alone
might not prove enough security for retaining possession of the
‘most glorious diadem in the British Grown’. They are trying to
set the helpless princes against the people. Sir John Simon , finds
it necessary to play Ihe same game. The penetrating intellect he
is said to possess does not penetrate the very thin veil that covers
the firauds that are set up for his edification and he finds nothing
‘ Vidt Vol. XIX, pp. 89-90.
TOLSTOY QENTENAB.Y
73
seriously amiss in the Indian atmosphere. This sort of ‘orderly
discipline’ has unmanned and unnerved the people as nothing in
their previous history has ever done.
' My own position and belief are clear and unequivocal. I
neither want the existiag rule nor chaos. I want true order esta-
blished without having to go through the travail of chaos. I want
this disorder to be destroyed by non-violence, i.e., I want to convert
the evil-doers. My life is dedicated to that task. And what I have
written in the previous paragraphs directly flows from my know-
ledge of the working of non-violence which is the greatest force
known to mankind. My belief in its efficacy is unshakable, so is
my belief unshakable in the power of India to gain her freedom
through non-violent means and no other. But th^ power of hers
cannot be evoked by suppressing trutli or facts however ugly they
may for the moment appear to be. God forbid that India should
have to engage in a sanguinary duel before she learns the lesson
of non-violence in its fullness. But if tliat intermediate stage, often
found to be necessary, is to be her lot, it will have to be faced as
a stage inevitable in her march towards freedom and certainly
preferable to the existing order which is only so-called but wliich
is like a whited sepulchre hiding undiluted violence underneath.
Toting India, 1-3-1928
79. TOLSTOT CENTENART ,
Mr. Aylmer Maude than whom there is no better English
authority on Tolstoyan literature wiites:
Knowing your iiitctxat in Toktoy, I am sending you copy oT a cir-
cular just issued to mcmbeis of the Tolstoy Society, as well as copy of a
letter by Bernard Sbaw.
We arc anxious that this Centenary Edition should lind a place in
public libraries and also that its publication should enable us to give
assistance to members of Tolstoy's family, who are in distress since the
Russian Revolution.
Should you have an opiwrtunity of mentioning the Edition to librari-
ans or members of the committee of any of your Indian libraries, the
Committee of the Tolstoy Society would feel greatly indebted to you.
I take the following from the printed notice of the Tolstoy
Society:*
* The notice about the publication and price of Tolstoy Centenary Volumes
is not i^roduced here.
74
THE cniXEOTED WORKS OR UAHATICA GANDHI
The Secretary is Miss L. E. Elliott, Ladywell House, Great
Baddow, Cbelmsford, Elngland.
Anyone can become a member of the Tolstoy Society by pay-
ing at least £ 1-1-0 and an associate by paying a minimum sub-
scription of 2s. 6d.
!tbia^ India, 1-3-1928
THE C0W-PR0TEC770II BIBUOGRAPHT
The foregoing list* has been prepared by Sjt. V. G, Desai out
of his extensive study of the literature available on the question of
cow-protection in terms of the objects of the All-India Cow-
protecdon Association. It is not suggested that a study of all the
foregoing literature is necessary for the lover of the cow or even
that it is all valuable. The list is intended to help the careful stu-
dent.
Touifg India, 1-3-1928
8L KHADI jmiR MEERUT
Dr. Ray gave me soon after his recent visit to Meerut an ac-
count of his impressions. I talce the following &om his letter:^
... I was taken to a village 20 miles north of the town where the peas-
ants are comparatively prosperous. ... In almost every house I visited the
mother, the daughter and sometimes the daugher-in-law were found
basiking in the sun and spinning 10 to 12 coiint yarns. The coarse cloth
woven in the village itself is used by the locid people and ready-made
sliver hawked about. In the fields also side by side with the standing
crops there are patches of cotton cultivation. The march of ‘civilization*
has not yet fully overtaken the imfortunate villagers, but they have begun
to taste of it . . . The Banaras Gandhi Ashram with the help of a local
band of devoted sacrificing workers is doing its level best but funds and
proper organization are both badly needed.
The hum of the wheel need not die either in the Punjab or
elsewhere in India, if we would be true to our trust. The band of
workers from the Banaras Ashram who attracted Dr. Ray’s atten-
tion are working in and near that district to put khadi on a stable
1 This is not reproduced here,
2 Only extracts are reproduced here.
LBTISR to HEMPIIABHA. DAS OtlFTA
75
footing. Now that the parent of the Ashram, Acharya Kripa-
lani, is in the midst of his workers, there should be redoubled zeal
on their part and greater support and appreciation from the pub-
lic.
Toung India, 1-3-1928
82. LETTER TO HEMPRABHA DAS GUPTA
Friday [On or after March 2, 1928y
DEAR SISTER,
I have your letter. I am happy to learri that there has been
some improvement in Nikhil’s healdi. Rest and water-treatment
may bring about a complete cure.
Study the Ramqyana well. Recite the quatrains and couplets
over and over again and meditate on them. Keep your mind
absolutely calm and never give way to depression. This is the
teaching of the Gita. This is the purpose of Ramanama. Those
blessed by Grod do not regard sorrow as sorrow. Daily we chant
here the verse;
It means that sorrow is not sorrow, happiness is not happiness.
Sorrow is forgetting Vishnu; happiness is remembering Narayana.
He who has Narayana in his heart, how can he know sorrow?
Blessings Jhm
Baeu
From a photostat of the Hindi; O.N. 1651
> From the reference to water-treatment of Nilthll the letter appears to
have been written after the one to Satis Chandra Das Gupta dated February
25, the Friday following which was March 2.
83. LETTER TO MOTJLAL XEHRU
The Ashraj^
Sabarhat.
March 3, 192<
DEAR KOTCIALJJt,
I have your letter. I have discussed it with Jawaharlal, bu
he suggests, and I agree, that it will be better for me to reduce t(
writing the views I have expressed to him so that there may b<
no misunderstanding about the correct interpretation of my views
and so that he may also know whether he understood me cor-
rectly.
Electorate: I am of the same opinion that I expressed
years ago at Delhi that we should not be party to separate electo-
rates or to reservation of seats, the latter should be by mutual
voluntary arrangemeut if such is necessary. But unless the Mus-
sahnans agree, there is no going back by us on reservation oi
seats. The Congress is committed to it. I think, therefore, that we
must simply adhere to the Congress resolution and expect Hindus
and Mussalmans to carry out that resolution. If the AH-Parties
Conference cannot discover another method acceptable to all,
we must simply work out the Congress formula.
The CoNsnTunoN: Personally I am of opinion that we
are not ready for drawing up a constitution till we have develop-
ed sanction for ourselves. Any constitution that we may arrive at
must be a final thing in the sense that we may improve upon but
we may not recede ^m it even by an inch. Tbere seems to be no
atmosphere for arriving at such a constitution. I would personally
therefore prefer instead of a constitution, a working arrangement
between ill parties upon which all may be agreed. This would
be not a constitution but chief heads of it, as for iirstance, the
Hindu-Muslim arrangement, the fi'anchise, the policy as to the
Native States. If we are to make this thing popular, I should
bring in total prohibition, and exclusion of foreign doth as an
indispensable condition. Of course we should guarantee equd-
ity of treatment of all religions as also of the so-called tm-
touchables. I am not exhaustive in the list of things on which
there should be an agreement, but I have simply given, a few
things by way of illustration. I think that if we go beyond such
a general agreement, we would be making a mistake, In any
77
TBI.KOKAM TO JAMNAf AL RAJAJ
cjisc, I do hope that the (iiufiTfiue will uul Iwak up without
doing nnythiiig, and even if it does, tlte Working (toitiiuillet*
should take tiie nutter in its owtt hattds aut! issue its «m«i
authoritative stattnneiu oil hehalf of the (!oiigre.ss on all the
matters for wltieh the tJonfereitee has laieit iitiivened.
SANcrriUN: More iinportaat than the two linegtiiug iiiiugs,
in my opinion, is the .sanetion. Unless we have er«*atrd some lou e
Qurselves, we shall not aitvance heyoiul the postlioit of Ueggars,
and I have given all my time to ihiukiug over this tme question,
and 1 can think of luilhitig else hut hoyeou of iiireigii eloih with
the asslstauct^ of mills if possihli*, without if lu't'essai y. t hold it to
;)C perfeetly capable ttf alt.iiiiuieiit within a ute.tsitr.tbk; distame
if time if we can create sullieienf puliiie ttpitiiou in its linour. I
/irould have exeiusive coneeiiiralioii upon this thing if 1 had luy
Aray. Though i have said itothhig in public, ! dt* not at all like
Arhat is going on in HtaigaL ,So far as t I'ait .see, it is doomed to
ailurc! and 1 can see much harm ouiiiiig iuit of that failure; ami
mlikc boycott of foreign cloth, it is valueless, unless it suct'eetls
.0 the extent we want. Javvahai'lal ami i have given most of
mr time to a consideration of thi.s question. Amt he will ex.
)lain it all to ytni. As .soon as In* can be dispensed with, 1 wonltl
ike you to send him back lor fuiTlier discussion of this problem if
VC do not littish iKdtire he leaves tin' Delhi.
I sec that I am not to expect yon here in the near future.
Itwrii o«rw#(r«
From a mierotitiii: K.N. llOUft
-7, riiUiOHAAt TO pmXiUL HAjfAJI
SA»AHMATt,
Aliitth tKUt
AMNAtAL BaJAJ
Varuha
[AY OO »K1.|« tK NUaeWAMV. tIXAt.ril HXCf'l.t.KKT,
lEOAN TAKINtl Mtt.K l-KOM VKSTEMIIAV HiH MOMAI.
[BASONS.
llArtj
[From Gujnr.iti]
Pmehma PtOrtm Bapim Aihitvad, |i. 5!»
85. HAWKIJ^ KHADI IN GUJARAT
Shri Vithaldas Jerajani writes to say:*
It was necessary ta undertake such work in Gujarat. Now
that it has begun, it will help in creating a khadi atmosphere if it
gains a foothold. I take it for granted that help from local work-
os will be available everywhere in Gujarat.
pProm Gujarati]
Naoajivan, 4-3-1928
86. CATTLE IN KATHIAWAR
An expert in cattle breeding writes from Elathiawar to say:^
This letter deserves the attention of rulers (of Indian States)
ind their officers. The several methods of cattle-protection shown
lere have been discussed in various ways in the letter itself. How-
ver, I mention them here as they have been stated with reference
3 the local conditions by a person who has lived in Kathiawar.
!lie cows and bullocks of Kathiawar were at one time famous,
t is a matter of shame Sot every State in Kathiawar that today
ley are being sent to the slaughter-house and that economically
ley are regarded as a burden.
This reform requires neither a large sum of money nor any
reat courage. It is only a matter of giving up let^gy and
paring a little time from politics. It requires no great effort to
et scrub bulls castrated or to regulate cattle fodder. The States
lould train some students by offering them scholarships. In the
lean while, they should carry on the work with whatever help
ley can get.
The heads of pinjrapoles too should take note of the above
iggestions. Infirm cattle ought to be looked after. However, it
a thousand times more important to prevent useftil cattle firam
ring sent to the slaughter-house.
[From Gujarati]
Nemajivan, 4-3-1928
* The letter, which dealt with the door-to-door sale' of khadi in Gujarat,
not translated here.
2 The letter is not translated here.
H7, SATYAaRMhi W HAlilHiU
mii<‘ tht‘ riMtlcr will Uiiti ilic ititcts iir>
Cytiv<‘i'Uiiit‘i>t :mu 1 Sliri Vall*ttiiihli;tt. lii a way iltiii
»«v is a SMii)' fhii|»l<T, Sti lar as { tait tlir lai fj*
*y Sltri \'alial)ii)«liai vr (hr ai'Kiuth'itts (hal h«' li.is hami
Ic ‘i'ht* (htvrrainriU's ('t'{>ly is iiiaikrti h^ t iat-
|titv«*r.a(tr«u auct aintiiiiil.s tu a .siiui), il fiiakrs «iir saU
lluis inaktts a prrstin utul that hr iti his ai*
‘S his hinuautty atul ftiii«ri.s hiitisrir, Alfi»*iiKh wr tiiay
(hoitsarids tti' siirh iitst.uavs itt' hatiiau wraklirss, rarh
ttitiutl to ratisv |»aiii. This is irraiisr limut^h is luii
tilt, at In* wants U* tin ih ttrr hr is paiiirtl
S ijist.SHjrtrsy, rtr., ulhrts.
*»*»( rutrr ii>t.u tlii' rmm'tia sf. *.»“ nlhriwisi' nl fhr tarls
ttturitts. 'l‘hr nsaha ((lay larf havr lirliiir him all thr
*hirh W'unhl ritahlr him l*t « xaitiiitr thr prns ami
t-'is it, hr may u»rt havr ihr patirm r t<« irail amt (♦•iJm
IstWTVri', Shii Vailahhhhai's tlrmamls will tu' Itaiiml
*y llir tlisiiitrioird rratln rvrii mu (hr basis mI‘ itistivr
thhhhai tlurs ut>( iusist ihal his atitumriKs shMtihl hr
thr tJuv«,Ti»iin»(. What hr in tart says is that, whilr
irnt is oit mw shir, iltr {tt'itpir air «iit ilir irthrr. 'I'hrrr
n‘r ot‘ (i{}iiuiiu hrtsvrru (hr iwti irgaii|iii|{ ihr fat'M
‘riirrr .shmihl Ir a ihinl |iaiiy (m adiitratr hi ihiii
tulrvrr awanl is givru hy (his |»aily svtif Ir ari'r|ilrtt
*}iai oit trhalt mI' (hr {riipir,
ihr nils, (hr rssrarr, irf VaiiahhhhaiN Irdn. ‘Ihr
f »«i\v arisrs is svhrdtrr Ihrir nnthi l«* stuh artiilra-
tUsjJMirs hrtwrrii jljr (Hisriiimriit am! ihr )n>{iir.
firt'mrr ihr Mitti'rmr aiilhiH'ity lit iiiaitris I'rhitititj
this (itivniiiiiritt is thriftrih'aiiy |tir|>airtt |t» utaiul tit
it I'tim t nf law. 'I'hr (HivTrniiirtii rrifanU ihr i|iir«»
rrvnmr as rxira-jiiillrial. 1‘hr rr.iwiti litr thili is IrynitU
mail’s ]}i»wrr.s uf rirtt(|arhri»iiiii, lari its mu rnier
■itacirs ul' this iHKHiitnit at lliia iiimtirnt.
r, if ihr (|ursthnt <if lamt rrvrnur it tntliiittr iltr jurit-
>itrts, what cutihj Valiaithhhat ihi hut utk Itir Mrblira«
ci he atlyisr thr priiplc to u|i|iral lu Uir Guv«rn<
w?u ait tjuirt? Evrit if he wialtcil hi give auclt advicCi
^6 odu^cnrab WoRJES of MASATitA OANDkl
the people had not left: the door open to him; they had already
appealed to the Government. VaUabhbhai would not help them
mdce such appeals, so they approached those who would. Having
been unsuccessful there, ^ey returned to VaUabhbhai to make
him accept their leadership in offering satyagraha.
In accordance with the rules of satyagraha, VaUabhbhai
approached the Government with a polite offer of peace. He
said that the Government might not be wrong, it was possible
that the people might have misled him. He asked the Govern-
ment to appoint an arbitrator and ask him to dispense justice. He
hoped the Government would not claim infallibility. The Gov-
ernment, by committing the grave mistake of rejecting this propo-
sal, cleared the way for the people to offer satyagraha.
The Government, however, claims that VaUabhbhai is an
outsider and does not belong there, that he is an alien and,
if he and his alien friends had not entered BardoU, people would
have certainly paid up the revenue — ^that is the trend of the Gov-
ernment’s letter.
This is Uke the thief trying to punish the poUceman. As long
as Bardoli is in India neither VaUabhbhai nor anyone else
amongst us wiU understand how either he or any Indian Uving
within the territory between Kaslunir in the nordh and Kanya-
kumari in the south and between Karachi in the west and Dibru-
garh in the east, can bu caUed an outsider. It is the Briti^
officers of the Government who are foreigners, outsiders who do
not belong here, and, to speak more plainly, aU the officers —
whether they are black or white — ^who serve this foreign, out-
side authority belong to this category. Those who owe their
livelihood to the Government would of course be on its side. Even
persons Uke Drona and Bhislima had to teU Yudhishthira that they
were on the side of those who provided them their livelihood. How
crooked of this foreign Government, to call a person like VaUabh-
bhai an outsider in Bardoli! This is like darkness at noon! It is
because of such things that people like me regard it a sin to be
loyal to such a Government, and practise non-co-operation. How
can we hope for any justice where such gross impertinence
prevails? Who can teach justice to this Government? Only a
satyagraha. The Government cannot be vanquished by intellec-
tual arguments. For the mighty, reason lies in might. It weighs
justice at the point of the sword.
This sword becomes blunt when it meets the swOrd of the
satyagrahi. If the satyagrahis of BardoU are capable of standing
by truth, dther an arbitrator wiU be appointed, or Vallabhbhai’s
tMtnssL to pstsiOENt/ Kisit UASAviihrAtAyA tumrsEB 81
.eats will be accepted and he will cease to be considered
^der and come to be accepted as a ‘native’,
he other questions arising out of this correspondence will be
with later. It is enough for the people of Bardoli to re-
^ that it is for them to win or lose the game.
^rom Gujarati]
vgivan, 4-3-1928
88. LETTER TO REVASHANKER JHAVERI
Sunday [March 4, 19281^
TED SEVASHANEESBHAl,
have your letter. Please keep me informed about whatever
I for Dhiru. WiU you yourself have to go with him or will
le else go? Do you need anyone from here? 1 understand
Jeld.
Rispee^ greetings from.
Mohaitoas
a a photostat of the Gujarati: G.N. 1276
ETTER TO PRESIDENT, PREM MAHAVIDTALArA
TRUSTEES
The Ashram,
Sabarmati,
Marchs [192S^
RESTDENT
dAHAVTOYAIAYA TRUSTEES
BAM
RTENU,
vas delighted to receive yotir wire that the Trustees of the
Mahavidyalaya had unanimously decided upon Adhyapak
Sishore acting in Acharya Gidwani’s place. You are wel-
D Sjt. Jugal Eishore’s services for twelve months.
Yours sineerely.
1 a microfilm: S.N. 13097
ran the postmark
tun the oontents it is clear that the letter belongs to' 1928; vide “Preaa.
yalaya”, 8-3-1928.
-6
90. LETTER TO A. J. SAUJ^DERS
The Ashram
Sabarmah
March 5, 1921
dear friend,
I thank you for your letter and money order for Rs. 50. Wfl
you please convey my thanks to the students and tell them that ]
hope this is merely the first instalment of their gift on behalf o:
Daridranart^ana and that they are wearing khaddar habitually!
Tours sinesrdy
A. J. Saunders, Esft.
Bursar
The Ambrioan Golleoe, Madura
From a microfilm: S.N. 13096
91. LETTER TO V. S. BHASKARAN
The Ashram,
Sabarmati,
M(Brch 5, 1921
M? DEAR BHASKARAN,
I was glad to receive your letter. Of course I forgive you fbi
all the mischief you have done. But your letter only confirnu
what I heard about you, and it was undoubtedly wrong.
You now ask me with my influence to restore the money tha
you withdrew and say that you will accept penance in the way o
fasting and what not. That would not be correct penetnee. Yoi
must now submit to what Ramanathan or Rajaji may say with
out in any way being influenced by me. That is the correct posi
tion for you to take. And, if you can’t have the money restored
you should submit to their judgment cheerfully and expect to ean
it by honest means in future.^
Tours sinarslj
SjT. V. S. Bhasxaram
C/ o Postmaster, Ranibet
From a photostat: S.N. 13098
» Vide also Vol. XXXV, p. 513.
92. LETTER TO R. MORA BROCKWAT
The Ashram,
Sabarmatt,
March 5, 1928
DEAR FRIEIO},
I was delighted to receive your letter and to find that Mr.
Brockway was doing so well. I hope the recovery has been pro-
gressively rapid.
Pandit Jawaharlal Nehru is here at the present moment and
1 have shared your letter with him.
Tours sincerely.
Miss R. Nora Broqkway
St. Christopher’s TRAmma College
Kilpaxtk
Madras
From a photostat: S.N. 13099
93. LETTER TO ROLAND HATES^
March 5, 1928
DBAS. FRIEND,
Mr. H. Chattopadhyaya writes to me saying that you are
likely to visit India in the near future. If you do and if you visit
Gujarat, please regard this little Ashram as your home.
Tours sincerely,
Mr. Roland Hayes
C/o The Ambrioan Express Co.
Paris
From a photostat: S.N. 14253
* American Negro singer
d4. LETTER TO W. E. STARR
Satyaoraha. Ashram,
Sabarmait,
March 5, 1928
DEAR ERIBRD,
I have your kind letter enclosing your donation, for both, of
which I thank you. There was no occasion for you to apologize
for the amallnftM of the donation. The smallest donation in mone-
tary value is a big thing when it comes from a big heart as I
am sore yours has done.
The question of reform of the legal profession is a big one.
It does not admit of tinkering. I am strongly of opinion that
lawyers and doctors should not be able to charge any fees but
that they should be paid a certain fixed sum by the State and the
public should receive their services free. They will have paid for
them throu^ the taxation that they would have paid for sudi
lervices rendered to citizens automatically. The poor will be un-
taxed but the rich and the poor will have then the same amount
of attention and skill. Today the best legal talents and the best
medical advice are unobtainable by the poor.
Tours sincir^j,
W. B. Starr, Esq.
Manager
EiiaHiAND Sprinos Farm
Chsoo, Texas (U.SA.)
From a photcatat: S.N. 14254
95. LETTER TO SATIS CHANDRA DAS GUPTA
March 6, 1928
DEAR SATD BABU,
I have your letter. The resolutions seem to be good. I hope
they will be followed up by action. I do not like the idea of
having the membership open to those who may love khadi or
work for it for pay even though they may not wear it.
With bve.
Fccmi a photostat: OJN. 1586
Bafu
96 . WAR AGAI}fST WAR
A correspondent writes:
My excuse for writing this is that the autobiographical chapter
about your attitude towards war as a follower of truth and ahimsa has
apparently stirred the thoughts of many^ and abler people would be
writing to you about it. But I wish to present some aspects that have
struck me. Ts it not a fimdamental doctrine that to the true disciple of
truth and ahimsa, there can be no tampering with bad things even
though one connot resist them? War is a necessary evil as some say,
but that is no excuse for supporting it in the hope that afkier it there
will come to the world a realization of the wickedness of waging war.
It cannot be. On the contrary, the callousness of man is increased iurther
in intensity and the feeling about the aacredness of life is destroyed. The
anarchist could argue just as you do and say: **We cannot stop Euro-
pean aggression and terrorism. We cannot resist terrorism by mass force.
But if we can only demonstrate to them the wickedness of such methods
by using them against them, they will see the folly of their attitude and
we shall become free, and we shall also save the world frx>m terrorism. So
long as himsa is resorted to by our rulers and so long as we hate terror-
ism, what is the harm in using these weapons provided we do not allow
them to obsess lu?” Has the Great War actually done any good to the
nations and particularly to the victors? Materially, morally, and socially
they have lost heavily as a result of the victory. Their moral standards have
all been upset and the strife after the life of the moment, and the dis-
regard for truth and honesty in international dealings is becoming more
and more apparent every day. Gan any good come out of a war, how-
ever ‘righteous’ it may be? Are we not bound to oppose it and invite
suffering for the cause rather than in any way acquiesce in it either
passively or actively? Do you not believe that the pacifists served the
cause better than those who actively engaged in the War? What you say
might represent the state of your mind in 1914 when you thought there
was a sense of justice in the British mentality. Do you now feel that it was
right? If another war was declared tomorrow, would you volimteer your
help to England in the hope that you would be making things better
after the war? I know I have not presented the case in the best way but
you can understand what it is that I am trying to tell you, and I shall
be glad to have your rqply.
I agree with the correspondent that he has not presented
his case ‘in the best way’, but he does represent a type of readers
vrho will not read care&Uy even writing that are pieant to
86 THE aOLLBOTED WORKS OF UAHATHA. GANDHI
serious simply because they happen to be found in a weekly
journal. If readers like the correspondent will re-read the chapter
in question they will be able to deduce from it that:
1. I did not offer my services because 1 believed in war. 1
offered them because I could not avoid participation in it at least
indirectly.
2. I had no status to resist participation.
3. I do not believe that war can be avoided by taking part
in it even as I do not believe that evil can be avoided by parti-
cipation in it. This however needs to be distinguished from sin-
cerely helpless participation in many things we hold to be evil or
undesirable.
4. The anarchist’s argument is irrelevant as his participation
in terrorism is deliberate, voluntary and preconceived.
5. The War certainly did no good to Ae so-called victors.
6. The pacifist resisters who suffered imprisonment certainly
served the cause of peace.
7. If another war was declared tomorrow I could not with
my present views about the existing Government assist it in any
idiape or form; on the contrary, I should exert myself to the utmost
to induce others to withhold &eir assistance and to do everything
possible and consistent with ahimsa to bring about its defeat
Towig India, 8-3-1928
97. PREM MAHAVIDTALATA
This creation of Raja Mahendra Fratap has a proud record
and is one of the very few pre-non-co-operation institutions that
were created and have lived without Government aid, recognition
or affiliation. Like all such undertakings it has had to pass through
many vicissitudes but has come'out scatheless through them all.
Recently it celebrated its anniversary. Dr. Ansari presided on the
occasion. The report before me states that “the proceedings began
with a iakli demonstration and hoisting of the national flag by Dr.
Ansari and singing of the flag-song by the volunteers of the L^du-
stani Seva Dal followed by Vande Mataram”. The report then proceeds
Principal Gidwani had every reason to anticipate my support
for an institution for which he was able to claim so much. The
reader may not know that Principal Gidwani is going to Karachi
to join his new post imder its Municipality. Sjt. Jugal Elishore’s
services have been loaned to the trustees by Acharya Kripalani’s
* The excerpt is not reproduced here.
NOTES
87
Ashram at Banaras. But it is understood that though Sjt. Jug^
Kishore will act on behalf of Acharya Gidwani, the latter will
continue to be interested in the Mahavidyalaya and guide its desti-
nies in so far zis it is possible.
Toung India, 8-3-1928
98. NOTES
The Supreme Arbiter
In answer to the blind adherence one often sees given to
everything written in Sanskrit verse and going under the name of
Shastra, Sjt. S. D. Nadkami sends me the following verses taken
from sources universally regarded as authoritative and support-
ing the final authority of reason:
Bri«f HrPwtwi.ii
n
‘A Shastra, though man-made, should be accepted, if it appeals to
reason; and the contrary one rejected, though claiming to be inspired.
We should be guided by our sense of the just alone. A saying sound in
reason should be accepted, though it proceed from a child; and the con-
trary one rejected as a straw, though it piuport to proceed from the God
Brahma.’ — iE!rom Togeamishtha {I{yayarprakar<matri)
‘A convention adopted by the good shall be as good an authority
as the Veda.*
— From the MadkaBa-Smnti (otherwise called the Madhaaiya jyakhya)
The verses show that the Shastras were never intended to
supplant reason but to supplement it and never could be
pleaded in defence of injustice or untruth.
For Those Who Would Sugoeed
There is so much despondency on the one hand and bluster
retarding success on the other, that I gladly reproduce the follow-
ing maviTna handed by a friend and intended to cheer the despon-
dent and warn the blusterers. There is practically nothing impos-
sible for those who would persevere in the face of the heaviest
odds. Nothing is possible for those who would brag, bluster and
merely make a brave show. Here are the maxims:
Every noble work is at first impossible.
— Garlyle
88
THE GOLLEQTED WORKS OF MAHATMA GANDHI
Success in most things depends on knowing how long it takes to
succeed. — MONTESQpiEU
Victory belongs to most persevering. — Napoleon
Perpetual pushing and assurance put a difficulty out of countenance,
and make a seeming impossibility give way. -^Jersbiy Collier
Unstable as water, thou shalt not excel.
The nerve that never relaxes, the eye that never blanches, the thought
that never wanders, these are the masters of victory. — ^Burkb
However discordant or troubled you have been during the day, do
not go to sleep imtil you have restored your mental balance, until yotir
faculties are poised and your mind serene. — Cartwright
Toting India, 8-'3-1928
99. OBITUARIES^
The Late Loro Sinha
To the many tributes that have been paid to the memory of
this distinguished servant of India I respectfully tender my quota.
Lord Sinha’s contribution to the making of modem India will al-
ways rank high whenever the estimate of such contributions comes
to be made. Ehs advice in all matters of State was .always sou^t
and esteemed. The country is the poorer for Lord Sinha’s death .
A Great Reformer
Death has removed from the public life of Gujarat in Sir
Ramanbhai Nilkanth a man of great purity of character, a reformer
of equally great zeal and intrepidity, a public worker of singular
constancy and a scholar who has made a permanent contribution
to Gujarati literature. In common with the numberless Gujaratis
I tender my respectful condolences to the bereaved family.
Toung India, 8-3-1928
100. BARDOU AJfD GOVERNMENT
The illuminating correspondence that has passed between
Sjt. VaUabhbhai Patel and the Government of Bombay regarding
the assessment in the Bardoli Taluk afihrds food for reflection to.
the pubUc worker and reveals in its true light the natute of the
Government under which we are living. V^abhbhai is not un-
‘ Fia also “My Notes”, 11-3-1928.
BAltDOU AND OOVBRmiENT
89
known to fame or to the Government. They have been obliged
to acknowledge his worth as a public worker of great capacity,
integrity and industry. They have acknowledged his great work
in the Municipality of Ahmedabad. Only the other day he receiv- .
ed unstinted praise for his philanthropic services in coimectbn with
the floods in Gujarat.
But his work seems to have counted for nothing when they
fljund him engaged in an activity calculated to cause them em-
barrassment and possibly loss of prestige and what is the same
thing to them loss of land revenue. Their prestige they need for the
sake of their revenue. They are no believers in empty prestige.
And so in their very first letter in the matter, they thought it
becoming to insult Sjt. Vallabhbhai by calling in question his pro-
fessions of goodwill and describing him as an outsider in Bardoli.
The last letter emphasizes the insult by leaving no doubt that Ehs
Excellency the Governor too was party to it. Sjt. Vallabhbhai had
courteously^assumed in his letter that whilst His Excellency might
be identified with a policy enunciated in Government communi-
cations, he need hot be identified with the manner of expression,
more especially the insulting language often adopted by civilian
secretaries incensed over any the least resistance or independence
betrayed by the public in their correspondence with them. That
the (^vemor has chosen to become a party to the unwarranted
insult shows how difficult it is for Governors, however well-inten-
tioned and impartial they may be reputed to be as the present
Governor is, to escape the bureaucratic coil. ‘Pride goeth before
destruction and haughtiness before a fall.’
But Vallabhbhai has a back broad enough to bear the wordy
insults that the bureaucracy may choose to heap upon him from its
safe and entrenched heights. My reason for dwelling on the insult
is to draw attention to the utterly irresponsible nature of the Gov-
ernment that dares to insult a public worker of the foremost rank.
But let us see for the moment what it is that has upset the
Government Land revenue is a close preserve beyond the pale of
law such as it is. The regulation of assessment rests entirely with
the executive authority. Every attempt hitherto made to bring it
under popular or judicial control has f^ed. The Government must
somehow or other meet the ever-growing expenditure, bulk of
which is military. Land revenue lends itself to arbitrary increase
as it affects the largest class and a class that has no voice, a class
that can be squeezed without wincing. There would be an end
to irresponsible government if the governed are either allowed to
have a say in their taxation or to resist it successfully, Bardoli does
90 THE aOIXECSTED WORKS OF lilAHATHA GANDHI
not appreciate the increase made in its assessment. Its people
approached the Government with petitions and exhausted aU the
means that are regarded as constitutional to secure redress. Having
failed they invited Vallabhbhai to advise them and if necessary
to lead them in resisting the Government through satyagraha.
Vallabhbhai investigated their case and though he found it
to be just, sought to approach the Government with a view to save
them embarrassment and spare &e people prolonged suffering
and suggested an honourable course, i.e., suggested that if the
Gk)vernment did not admit the justice of the people’s case, they
should appoint an impartial tribunal to investigate the case on either
side and assured the Government that the people would abide by
the decision of such a tribunal. This reasonable suggestion the
Government has scornfully rejected.
The public, therefore, are not called upon to accept the popu-
lar version as against that of the Government. They are asked
merely to support the demand for the appointment of an impar-
tial tribunal and failing such appointment to support their heroic
resolve peacefully to resist the assessment and suffer all the conse-
quences of such resistance even including confiscation of their land.
Sjt. Vallabhbhai has rightly distinguished the proposed satya-
graha from the Swaraj satyagraha. This campaign cannot be pro-
perly deemed to be a no-tax campaign launched for the attain-
ment of swaraj as Bardoli would have done in 1922. This satya-
graha is limited in scope, has a specific local object. Every man
has the right, nay, it is his duty to resist an arbitrary unjust levy
as the Bardoli assessment is claimed to be by its ryots. But though
the object of the proposed satyagraha is local and specific, it has
an aU-India application. What is true of Bardoli is true cff many
parts of India. The struggle has also an indirect bearing on swaraj.
Whatever awakens people to a sense of their wrongs and whatever
gives them strength for disciplined and peaceful resistance and
habituates them for corporate suffering brings us nearer swaraj.
Toung ItuHa, 8-3-1928
101. LETTER TO MURIEL LESTER
Satyaoraha Ashram,
Sabarmati,
March <?, 1928
MY DEAR MURIEL,
This will be presented to you by Mr. Rajendra Prasad, one of
the best among my co-workers. You will show him all your acti-
vities and know aU about me and the Ashram from him.
With love.
Yours,
Bafu
Miss Muriel Lester
From a photostat: G.N. 6566
102. LETTER TO SIR DANIEL M. HAMILTON
Satyaoraha Ashram,
Sabarmati,
March 9, 1928
dear FRIEMI),
Our common friend Rev. Mr. Hodge tells me that you were
complaining of absence of acknowledgment from me of the hand-
woven scarf you have kindly sent me as also your two papers on
the banking system. I have a vivid recollection that when I was
convalescing in Bangalore last year I sent you a brief note of
thanks. Evidently that letter has miscarried.^ Please therefore
regard this as a token of my thanks for your kind gift and for the
very interesting papers which you sent me.
Your description of the Scotch banking system was very ins-
tructive for ine« I have now received a copy of your evidence
before the Statutory Commission. I know that I shall read that
with interest
Yours sinesrsly.
Sir Daniel M. Hamilton
The Warren Hill
L ouaHTON, Essee
Enoland
From a microfilm: S.N. 12907
* However, vide Vol. XXXIV, p. 159.
103, LETTER TO PREMULA THACKERSET
Satyaoraha. Ashram,
Sararmati,
March 9, 1928
DEAR SIS1RR,
I got your loving letter. Doctors will certainly advise me to
go for a change of air, but I am sure I have told you what I am
greedy about. As 1 have explained, I wish to take a change
and also do my work at the same time, and I have been writing
to friends with that end in view. Ordinsirily, I would certainly love
to be your guest. I shall keep your invitation in mind if I go to
Sinhgadh for a change. I am keeping well.
Vandmataram from
Mohandas
From a photostat of the Giyarati: G.W. 4811. Courtesy: PremlOa
Thackcisey
104. LETTER TO REVASHANKER JHAVERI
Satyaoraha Ashram,
Sararmati,
March P, 1928
rBSPEOTED REVASHANKBRBHAl,
I had asked Mahadev to write to you but I am afraid that
he forgot to mention one thing in the letter. Mahadev is not
here so that I can ask him. 1 wanted him to write about Dr.
Ansari. There is no doubt that Dr. Ansari is a very intelligent
man, but he has no special knowledge of this subject. He has a
high opinion of a Swiss doctor’s remedy, which consists in serum
drawn from many horses. That doctor charges ,^1,000 for one
tube, but the serum does not necessarily benefit everyone. Nor
do aU doctors in Europe accept this man’s treatment as scientific.
I don’t think we need go in for it. We should put Dhiru in the
hands of a good doctor and then rest content.
I have now started taking milk. I keep good health.
Rtspeclfid greetings fiom
Mohandas
From a photostat of the Gi^arati: G.N. 1278
105. LETTER TO SATIS CHANDRA DAS GUPTA
The Ashrau,
Sabasmait,
March 10 ^ 1928
DEAR SATIS BABU,
I have your two letters. They only confirm the fears that were
raised in me on reading the sensational reports about boycott
and I feel sorry that Dr. Ray signed the manifesto which he ]^ew
was perfectly useless.
I do not like the proposal contained in your article. I tbinlc
we must not be mixed up with the use of foreign yam under any
circumstances whatsoever. We must leave it to regulate itself or
to those who have not a living faith in khadi. If we mix ourselves
up with the use of foreign yam, you will see that we shall have
surrendered our position. I want you to consider this well and con-
fine your assistance and activity to the supply of khadi if they
want it. Our own mills may come in if they wish to and if
they will develop the national spirit But even there, our institution
will have to be most cautious.
I am glad that Hemprabhadevi, Nikhil and Tarini have gone
to Giiidih. I received a very despondent letter fix>m Hemprabha-
devi. She was herself reported to be unwell. Please let me know
all about her condition.
Tours sinesrsly,
Bapu
From a photostat: G.N. 1587
106. LETTER TO IDA S. SCUDDER
The Ashram,
Sabarmati,
March 10, 1928
Alt J^KjFiNiJy
I am thankful to you for remembering Mrs. Gandhi and me
1 connection with the opening ceremony of your building. You
dll be interested to learn that there is no hospital and no institu-
on where there is a ward endowed in my name. If there was, it
'ould be a fraud. For, how can a ward be endowed in my name
'hen I have not one farthing to pay for it. If I can induce
lends to endow wards or beds, the endowment should be in their
ames. But 1 can think of none to whom 1 can speak about en-
owing a hospital ward. All influence is exhausted in asking them
> endow spinning-wheels and institutions for the so-called un-
•uchables or for a member of the dumb creation, the cow.
Tours sincsnijf,
bss Ida S. Soudder
'eixore
From a photostat: S.N. 13093
107. LETTER TO DUNICHAJID
The Ashram,
Sararmatc,
March 10, 1928
£AR LAIA DUNIOHAND,
I have your letter. As a man may not look a gift horse in the
juth, I must accept your terms and waive the interest^ to which
i Ashram is legitimately entitled. Be sure that Sjt. Koth^ is
t as lenient as I am and, unless you pay your debt to him in
le, he is likely to charge a proper bania interest and I shouldn’t
>nder if he insists upon compound interest.
About Lala Suraj Bhanu, I see that the Managing Board
re are disinclined to let him come with his wife. A letter is being
^ Vide “Letter to Dunichand”, 29-2-1928.
iBTitlt to BBUtBNtSA NAttAYAM SfaB
posted to him with reasom for their decision. And, if it is true that
he desires to go on a cycling tour after a time, the Ashram is hardly
the institution where he should recuperate for such a tour. It is
designed for those who choose some humble occupation contribu-
ting to national uplift; and go on with it with dogged pertinacity
irrespective of results.
Tours sinesrdy.
From a photostat: S.N. 13094
108. LETTER TO BHUPENDRA NARATAJf SEN
The Ashram,
Sabarmati,
March lOy 1928
MY DEAR BHUFEN,
I have your letter. I think the best course is for you to reftmd
the loan and then put in an application for a grant and let the
grant be considered on its merits. I would personally feel inclined
to favour the grant, but I have undertaken not to influence the
Council unless it refers matters to me.
I hope you are keeping good health.
Tours sinetrtly,
SjT. Bhupendra Narayan Sen
E-76 College Street Market
Caloutta
From a photostat: S.N. 13100
109. LETTER TO DR. B. C. ROT
The Ashram^
Sabaemati,
Manh 10, 1928
DEAR DR. ROY,
Wliat is this bill* and wheare should I pay it from if I am ex-
pected to do so? For I am myself living on public charity. I may
not use Ashram funds for a private purpose. It is no [small] indul-
gence that I give myself the benefit of expert assistance and advice
which I caimot place equally easily at the disposal of every
inmate of the Ashram. But for me to pay Rs. 46 or anything at
all for analysis of my blood or any other constituents of the body
would be the last straw. If, therefore, this bill has got to be paid,
the payment has to come out of your generous pocket.
Toitrs sinetrdjf,
Dr. Bidhan Roy
36 Welunoton Street
Gaixtotta
From a photostat: S.N. 13102
no. LETTER TO A. S. MAKNADI NAYAR
The Ashram,
Sabarmatt,
March 10, 1928
1 have your letter. I have forwarded it to Dr. Roy with a
letter^ copy of which I enclose herewith. You will appreciate the
moral difficulty that faces me. Though 1 have claimed to be the
richest person perhaps in the world, you wiU realize at the same
time the dept^ of my poverty. I quite recognize that between
Dr. Roy and myself you should not be made to suffer. But if you
cannot get reli^ from him or from Captain Basu, you will treat
this incident as a lesson never to have anything to do with
* Vidt the following item.
2 Vide the preceding item.
IfiTiM fo JOMK titAYMfiS fidUlfiS
A^atinfmaa or those who use their names. Mahatmas are the most
slippery customers treading on this overburdened earth.
Tows sineerdy,
SjT. A. S. Mannadi Nayah
Professor of Biochemistry
Madras Medioal College
Madras
From a photostat: S.N. 13101
111. LETTER TO JOHN HATNES HOLMES
The Ashram,
Sararicati,
March 10, 1928
DEAR FRIEND,
1 have again to acknowledge with thanks a further contribu-
tion of 10 dollars for the relief fund. All these amounts have been
passed on to the Secretary of the Relief Fund Committee. But I
hope that you have adopted some means of conveying to the
donors my sincere thanks fbr their generosity.
About the general situation here, I would warn you against
going by newspaper reports. Whilst there is the bitterest resentment
over the Commission camouflage, we are not yet organized enough
to offer effective non-violent resistance though I have faith enough
that that resistance is inevitable and is coming some day not very
far [off].
Tours sinesrdy,
Rev. John Haynes Holmes
12 Park Avenue and 34th Street
New York City
From a photostat: S.N. 15181
XXXVI-7
112. LETTER TO RAMI GAKDHI
Satyaoraha. Ashram,
Sabarmati,
March 10^ 1928
am. RAMI,
So this time I did get a letter from you. I hope all of you
are keeping well. Ghi. Kumi is arriving tomorrow. Tulsidas is
going to Bombay. Ghi. Devdas has gone to Delhi. ' I am keeping
well. Give up the habit of beating children and getting angry with
them. You can take a lot of work from them by amusing them.
Food habits should be regular.
Blessings fim
Bapu
From a photostat of the Gpjarati: S.N. 9708
113. MT NOTES
The Late Sir Ramanbhai
Sir Ramanbhai has passed away leaving Gujarat in tears.
Ramanbhai embodies the history of modernism in Gujarat.
Ramanbhai stands for social reform. Ramanbhai was the fiiend
of the poor. He was the warp and woof of the civic life of
Ahmedabad. His service to the Gujarati language was of a very
hi gh standard. His high moral code never failed to leave an im-
pression on whosoever came into contact with him. Ramanbhai’s
humour permeates his works. He did not however look upon
life as something of a jest. He found the fulfilment of his life in
devoting it to the performance of duty. Ramanbhai would indeed
help any good cause. In matters of national welfare he always
contributed his full share.
He never hesitated or spared himself in anything that he
regarded as service. In spite of his serious illness and in spite of
severe differences in political matters he recognized the value of
VaUabhbhai’s service to the municipality and he unfailingly co-
operated witii him to the utmost whenever occasion arose. There
could hardly be a pubHc institution in Ahmedabad which did not
wish to have Ramanbhai’s name associated with it.
NOTES
99
The loss of such a jewel of Gujarat will uot be felt by his
family members aloue; the whole of Gujarat shares this grief
of separation.
Nowadays, it has become customary to underestimate the
quiet, unostentatious service of persons who do not take part in
politics, especially in active politics. In my humble opinion this is
a mistake though time will certainly rectify it. He who wipes the
tears of even a single widow, who saves a single young girl feom
the inunolation miscalled marriage, who renders selfless service to
a single Aniyaja, serves the country eind society in a pme manner,
and it is likely that, when the fight put up by a valiant political
warrior is forgotten, this other service done in some obscure cor-
ner will still keep bearing firuit. That service which is accom-
panied not by ovations but by God’s blessings is indeed true ser-
vice. Such was the service rendered by Ramanbhai. He received
his share of ovations too, but why describe what Ramanbhai never
cared fori He was a brave warrior. Who has not seen him stick to
his views as well as his own place amidst the whistlmg and shout-
ing of young men? Let us pray that we inherit his virtues.
Lord Sinha
India has suffered a great loss in the death of Lord Sinha.
He was a pillar of India. He had reached the highest office on the
strength of his inteUecL Although it is true that that office has
little value in this age of non-co-operation, the abilities that were
required in order to reach it have mu(h value. Lord Sinha did
not go out of bis way to seek office. It coifld be said on the con-
trary that offices came seeking him. However, I do not wish to dis-
cuss here the various offices that he held at different times. The
reader must have come to know of these from other newspapers.
I wish to give a short account of my acquaintance with him.
I saw him for the first time at the Congress in 1915. This was
my second experience of the Congress. At this session, I came to
know only of his intellectual powers. Everyone appreciated his
erudite speech. His criticism of the Empire carried weight Every-
one on the Congress Working Committee admired the way in whi^
he transacted business.
We cannot all emulate his intellectual powers. There was
however one quality of his, of which I came to know at a recep-
tion in his honour, which we could all imitate, and that is his
humility.
I came to know more of this quality at the time of Desh-
bandhu Das Memorial Fund. All of us felt that Ihe association of
Ido fdE doii^aTk) Wositd of MAkAlMA oandMi
his name with the raising of this Fund would indeed be welco:
Persons belonging to all parties felt that, if his name was associs
with it, it would facilitate the raising of the Fund and that
would make people from all parties readily associate themse
with it. I was among those who approached him. He was in
different health at that time; but he would meet people whene
necessary. He willingly agreed to the inclusion of his name :
also agreed to give all possible help. On these occasions, I beca
well aware of his humility, his courtesy and his greatness am
felt that India would add to her prestige if all our elder statesn
possessed these qualities. 1 noticed that he did not crave for i
pect but was always eager to show respect to others. Those who
not crave for respect deserve it; privileges cling to those who
to shake them off. Lord Sinha happened to be in this happy sit
tion. May all of us inherit that humility and that courtesy.
[From Gujarati]
Naoajioan, 11-3-1928
114. WHO WILL ACCEPT THE AJITYAJAS^ HUNDI?
This hundi^ should have been put out earlier. But as the s
ing goes the affairs of the sick are managed in a sickly manner a
its publication was delayed. It is therefore expected that th'
who are prepared to accept it would send in their contiibutio
along with the interest, to Bhai Mulchand Farekh. Not all H
dus like to serve the Antyajas. Hence I hope that those who
gard untouchability as a disease of the Hindu faith will reme
her that they have a twofold duty to help this cause.
[From Gujarati]
Jfaoajaaa, 11-3-1928
^ Aa informal Ijill of exchange or a cheque. Here Gandhiji uses the w(
to describe his appeal for funds.
115. LETTER TO JANE HOWARD
Satyaosaha Ashram,
Sabarmati,
March 12, 1928
DEAR FRIEND,
I was delighted to receive your long letter. I endorse every
word of what you say about Mrs. Gandhi and the wretched inci-
dent I have related in the autobiographical chapters.* Of course
you have not imagined that I am in any way proud of recalling
the brutality or that I am today capable of any such brutality. But
I thought that if people recognize me as a gende peace-loving man,
they should also know that at one time I could be a positive beast
even though at the same time I claimed tb be a loving husband.
It was not without good cause that a fiiend once described me as
a combination of sacred cow and ferocious tiger.
It would have been a pity if you had burnt your beautiful
letter as at one time you thought you should. You have certainly
not appeared to me to be rude or ill-mannered but most natural
and on that account lovable. I ,do indeed wish that I had come
in closer contact with your dear brother, but I knew him enough
to love him and to appreciate his sterlhig wrorth.
Tours svuerdy.
Miss Jane Howard
‘Rosemary*
50 PAiiDORA Road
Malvern
Johannesburg
(Transvaal, S. Abrjqa)
From a photostat: S.N. 11967
. * Vide An AsAobiography, Ft. IV, Gh. %
116. LETTER TO B. W. TUCKER
Satyaoraha Ashram,
Sabarmaii,
March 12, 1928
MY DEAR FRIEND,
I like the manner in which you axe combating my views. I
discovered the difference between us even in Orissa. For me, there
is no difference between the individual and the social position.
At the same time there is ample room for the compromise of the
nature suggested by you, for the simple reason that I ever com-
promise my own ideals even in individual conduct not because
I wish to W because the compromise was inevitable. And so in
social and political matters 1 have never exacted complete ful-
filment of the ideal in which I have believed. But there are always
times when one has to say thus far and no further, and, eadi time
the dividing line has to be determined on merits. GenoaUy speak-
ing where ffie sum total of a movement has been evil, I have held
non-co-operation to be the only remedy and where the sum total
has been for the good of humanity, I have held co-operation on
the basis of compromise to be the most desirable thing. If I seem
to be holding myself aloof fi:om some of the political movements
just now, it is because I believe their tendency to be not for the
promotion of swaraj but rather its retarding. It may be that I have
erred in my judgment. If so, it is but human and I have never
claimed to be in&llible. You will see this point somewhat deve-
loped in a recent autobiographical chapter dealing widi my
participation in the late War.' TeU me now if 1 have answered your
question, even if I have not solved the puzzle.
Andrews is here and will be for a few days longer. How nice it
would be if you could come and pass a few days of quiet with me so
that we could discuss the important problems you have been raising
in your letters. This is however not to say that you may not discuss
tiiem through correspondence. Please do, so long as it is necessary.
Teurt dtuanily,
B. W. Tdqker
CALOnTTA
From a photostat: S.N. 13104
' Tide An AvUMogmp}^, pt, IV, Ch. XXXVHI,
I
117. LETTER TO J. B. KRIPALAJ^I
Satvaoraea Ashram^
Sabarmati,
March 12, 1928
MY DEAR. PROFESSOR,
With reference to a letter by the Secretary to the Association
dated 1st March, I want to say that in spite of all the difiEiculties
in our way we must aim at getting a complete list of the spinners
who bring their yam to the common bazaar. I hold it to be abso-
lutely necessary for the movement itself. If we are to really serve
these spinners, we must establish direct contact with them. It may
take a little time but our work is incomplete till we know our spin-
ners and know them in their own homes and see how they work,
where they get their cotton, how they pass their time otiierwise
and so on and so forth. If we would consider this to be a neces-
sary part of our work there will be no question of sparing or not
paring workers, just as there will be no question as to the keep-
ing of our accounts or knowing the quality and the quantity of
yam we receive, I have no time to say more to you, I speak to
you on other matters through Erishnadas. I hope there is no
trouble about the seat of operation now.
Tourt smeertfy.
From a photostat: S.N. 13105
118, LETTER TO HEMPRABHA DAS GUPTA
Satyaoraha Ashram,
Sabarmati,
March 12, 1928
DEAR SISTER,
I have received all your letters.
You must be well by now. Even if you are not I wish you
to be healthy. God has ordained that our mind must be “un-
troubled by sorrows and long not for joys”.* It is on such occa^
sioDs that we have to rue our learning; that is its trae purpose.
You should give up thinking constantly of Anil, His body was
* Bhagaotd Gita, II. 56
104 THE aOLLEOTED WORKS OF llAHATMA OAKHHI
composed of the five elements, and in them it has merged. The
soul is immortal. Then why worry? Let us say with Mirabai:
“Let what must happen happen,” It is Rama’s will that is done,
in this belief we must rest content. Keep reading carefully in
Tulsidas’s work on the power and glory of Ramanama. May
Ramanama sustain us in life and may we have it on our lips when
we die. Let this be your constant prayer.
BUssif^s ,fTom
Bafu
From the Hindi original: GJi'. 1655
119. LETTER TO TREASURER, AJMAL JAMIA FUND
The Ashram,
Sabarmati,
March 13, 1928
The Hon. Treasurer
Ajmai. Jamia Fund
395/97 Kalbadevi Road
Bombay
DEAR SIR,
Re: Ajmai Jamia Fund
Your letter dated 10th inst.
I am sorry to say that you have not replied to my letter of the
3rd instant. Mr. Zakir Husain, Jamia Millia, Delhi, has under
instructions fi-om Seth Jamnalalji been sending to us copies of lists
sent to you of donations received by him for the above Fund and
deposited by him in the Central Bank of India, Delhi. We have
published his first list on 8th March in Toung India. He has sent us
another one for Rs. 1,492-13-0 which we are publishing in the
forthcoming issue of Toung India. We have added to the list foe names
you have sent to us on 3rd as also on lOfo instant. We would
request you to compare foe lists up to now published in Toung
India with your account books and let us know there are any dis-
crepancies so that we may correct foe same in foe next issue. You
will please advise us also as to whefoer we could publish foe lists
that are being sent by Mr. ZaJdr Husain fi'om time -to time, Or if
not, would you kinfoy [send them so as to] reach us not later
than Monday every week?
I wonder how you were able to get Rs. 1,559-0-0 as per foe list
WHAT QAN OUR MILLS DO? 105
sent by you on 3rd March when you have taken Rs. 1,254-0-0, the
amount previously acknowledged in Toung India.
Tours sineerdy,
From a microfilm: S.N. 14911
120. WHAT CAN OUR MILLS DO?
Everybody is anxious that at this critical juncture in om: his-
tory, we should be able to exhibit some real strength. It is be-
ing more and more realized that such strength can be developed
and shown only through boycott of foreign cloth as distinguished
from British cloth. In this boycott it is possible for our mills to
play an important, indeed a decisive, part if they wish.
Some day or other they will have to choose between this
alien Government and the people. There is no doubt that to a large
extent they are dependent for their existence upon the toleration
if not the goodwill of the Government. Thoreau told the truth when
he said that possession of riches under an evil government was a
sm and poverty was virtue. The riches of the rich are always at
the disposal of the government of the day whether it is good
or bad.
But if the mills are dependent for their existence on the tole-
ration or goodwill of the Government, they are no less so on the
toleration or goodwill of the people. They can afford to ignore
the people only so long as the latter remain ignorant, supine or
disunited. But the past seven years have not been lived in vain by
the nation. The mass awakening that has taken place will never
die. No one can teU when and how the people will show Iheir
strength.
But the nulls occupy a privileged position. By showing a little
courage, a little consideration for the true interests of the nation
and by exerdsiag a. little self-sacrifice they can serve both the
Government and the people. They can convert the Government
and advance the people’s cause.
This is how in my humble opixuon they can do it:
They can standardize their prices taking the lowest average
of a number of top and lean years.
They can come to terms with the leaders organizing boycott
as to the quantity and quality of cloth required for the nation.
They can refrain from manufreturing those varieties that can
be easily and inomediately produced by khadi organizations, thus
106 THJt aOLLBOrSD WOHZ8 OF MAHATICA. OAMDBI
fi^eing their energy for manufacturing more of the varieties they
can at the present moment more easily manufacture than the kha<H
organizations.
They can limit their profits to a minimum and let the surplus,
if any, be devoted to the fulfilment of the boycott or, if that be
unnecessary, to the improvement of the condition of the labourers.
This would mean all-round honesty, perseverance, mutual
trust, a voluntary and honourable triple alliance between labour,
capital and the consumer. It would mean capacity for organiza-
tion on a vast scale. And if we are to attain boycott of foreign
cloth through non-violence, we shall have some day or other to
fiilfil the tests just enumerated by me.
In my humble opinion we are eminently fitted for the task.
The organization required for the purpose is not unfamiliar to us.
The only question is, have we the will? Have the mill-owners
enough vision, enough love of the coimtry? If they have, they
can take the lead.
Let me redeclare my own faith. For boycott to be swiftly
brought about a combination between khadi and truly ind^fenous
mills is desirable, but not absolutely necessary. I use the words
truly indigenous, because we have bogus mills in India which are
Indian only in the sense that they are located in the country but
whose shareholders, whose management, whose spirit are mainly,
when not wholly, foreign. But if the indigenous mills cannot or
win not lead or join the national movement, I am convinced that
khadi alone can achieve the boycott if the politically-minded India
has the will, the faith and the energy required for the piupose. We
have not enough horsepower expressed through steam engines,
oil engines or electricity, but we have an inexhaustible reservoir of
manpower lying idle and pleading to be used, and essentially quali-
fied for the purpose. Oh, for a faith that would see and use this
supply of living power!
Tomg India, 15-3-1928
121. HOW TO DO IT?
Notice has already been taken in these pages of the West
Khandesh Zilla Mandal of which Sjt. Shankarrao Dev is the founder
president and guardian angel. This Mandal has village re>
construction as its principal activity, and has become convinced
that spinning must be the centre of every activity connected with
reconstruction, if it is to prosper and respond to the deep poverty
of the masses. All its work is as thorough as it can be made. Sjt.
S. V. Thakkar has been training himself for some time before set-
tling down in a village for reconstruction service. He has been
travelling together with Sjt. Balubhai Mehta in those centres
where such activity is going on. The brief report he has presented
to the president of his Mandal is worth reading. I therefore repro-
duce the main part of it for the guidance of those who do this
work:*
Yout^ India, 15-3-1928
122. NOTES
A.I.S.A. Membership
The foregoing summaries^ tell their own tale. There is a
drop from the figures of 1927 in all the three classes. The reason
is that there has been little or no canvassing for membership be-
cause the policy of the Association rightly has been not to incur
any expenses over sacrificial spinning. It loses all merit when it
requires to be canvassed and stimulated through paid agency.
But the membership can be easily doubled if every member
were to undertake to find one new member. It is worthy of
note that whilst the membership has decreased, there has been a
marked increase in the production and sale of khadi as well as
in the number of spinners who spin for hire.
For the information of juveniles, I reproduce below the reso-
lution of the Council of the Association. National schools can do a
great deal for increasing the number of juvenile members:
* The report is not reproduced here.
> Not rq)roduced here
108
THE QOLLEOTED WORKS OF BIAHATMA GAKBHX
Resolved that a B class of juvenile members of the Association be created^
consisting of persons below 18 years of age who habitually wear khadi
and contribute to the Association an annual subscription of 2,000 yards
of self-spun yam well-twisted and uniform.
Instruotive Figures
I have been always repeating at public meetings that 50,000
spinners were being served by the AU-India Spinners’ Association
in 1,500 villages. This statement was based on the figures com-
piled by the AU-India Spinners’ Association on the basis of yam
production and was made in 1927. Since then more than a year
has passed. An attenipt was made to arrive at the total number
from direct evidence, i.e., by taking a census of spinners and
incidentally of weavers and carders supported by the All-India
Spinners’ Association. The table* appended to this note gives those
figures. It wiU be seen that aU the provinces have not made their
returns nor have all the organizations in the provinces that have
sent their figures been able to comply with the requirements of
the AU-India Spinners’ Association. The figures given below are
therefore in every way an underestimate and yet they are a decided
advance upon 50,000 spinners and 1,500 vUlages. But this is
merely a foretaste of the possibilities of a movement which awaits
the tangible support of an enUghtened pubUc opinion. There is
an illimitable scope for production of khadi if demand can only
be guaranteed.
Toung India, 15-3-1928
123. STILL AT IT
The autobiographical chapter dealing with my participation
in the late War continues to puzzle fiiends and critics. Here is one
more letter:*
, No doubt it was a mixed motive that prompted me to parti-
cipate in the War. Two things I can recall. Though as an indi-
vidual I was opposed to war, I had no status for offering effoc-
* Not reproduced here
*Not reproduced here. Referring to dhaptcTB XXXVIII and XXXIX
of Part rv of the Autobiography the coirapondent had asked: “What impeU^
you to participate in the War? Was it' right to join the War with the hope
of gaining something? I do not know how to reconcile this with the teaching
of the Gita which says that we should never act with & view to the fruits of
action.'*
tive non-violent resistance. Non-violent resbtance can only follow
some real disinterested service, some heart-expression of love.
For instance, I would have no status to resist a savage offering
animal sacrifice until he could recognize in me his fidend through
some loving act of mine or other means. 1 do not sit in judg-
ment upon the world for its many misdeeds. Being imperfect my-
self and needing toleration and charity, I tolerate the world’s im-
perfections till I find or create an opportunity for firuitful expostu-
lation. I felt that if by sufficient service I could attain the power
and the confidence to resist the Empire’s wars and its warlike
preparations, it would be a good thing for me who was seeking
to enforce non-violence in my own life to test the extent to which
it was possible among the masses.
The other motive was to qualify for swaraj through the good
offices of the statesmen of the Empire. 1 could not thus qualify
myself except through serving the Empire in its life-and-death
struggle. It must be understood that I am writing of my mentality
in 1914 when I was a believer in the Empire and its wfiling abi-
lity to help India in her batde for fieedom. Had I been the
non-violent rebel that I am today, I should certainly not have
helped but through every effort open to non-violence I should
have attempted to defeat its purpose.
My opposition to and disbelief in war was as strong then as
it is today. But we have to recognize that there are many things
in the world which we do although we may be against doing
them. I am as much opposed to taking the life of the lowest
creature alive as I am to war. But I continually take such life
hoping some day to attain the ability to do wiffiout this firatii-
cide. To entitle me in spite of it to be called a votary of non-
violence, my attempt must be honest, strenuous and unceasing.
The conception of moksha, absolution fi'om the need to have an
embodied existence, is based upon the necessity of perfected men
and women being completely non-violent Possession of a body
like every other possession necessitates some violence, be it ever
so little. The fact is that the path of duty is. not always easy to
discern amidst claims seeming to conflict one with the other.
Lastly, the verse referred to firom the Gita has a double mean-
ing. One is that there should be no selfish purpose behind our
actions. That of gaining swaraj is not a selfish purpose. Secondly,
to be detached firom fiuits of actions is not to be ignorant of them,
or to disregard or disown them. To be detached is never to
abandon action because the contemplated result may not ffiUow.
110 TB£ aOLLEOlBD WOBES OE UABAtidA. OANDOt
Oa the contrary, it is proof of immovable faith in the certainty
of the contemplated result following in due coinse.
Toung India, 15-3-1928
124. LETTER TO NILRATAN SIRCAR
Satyaoraha Ashbau,
Sababmati,
March 16, 1928
DEAR SBJ mLBATAN SIBOAB,
I have established in connection with the Ashram a little
tannery where I am not making use of power-driven machinery.
The idea is to have a model tannery to serve the village popu-
lation. Can you or anyone in your big undertaking help me with
literature on tanning to be of use for the little enterprise commenced
at the Ashram and give me any hints for my guidance ?
May I ask you to share this letter with Mr. Das of the
Research Tannery if you have not proposed it yourself and pro-
cure for me similar assistance from him?
We are aU at the Ashram without any knowledge of conduct*
ing tanneries, and what I want to do is to learn from the begin-
ning, i.e., how to skin dead cattle and treat hide from the very
commencement as it comes out of the carcass.
Tours sinesrsly,
From a photostat: S.N. 11394
125. LETTER TO MALHUSUDAJI DAS
Satyaqbaha Ashram,
SABABMAn,
March 16, 1928
nSAR FBIENI),
Alter a great deal of thought and bother I have established
at the Ashram a litde bit of a tannery without any power-driven
machinery and without skilled assistance save that of a man who
has received a rough-and-tumble experience of tanning in Ame-
rica and who is a crank like myself. Though I did not succeed
in sharing your trpubles and taking the load off your shoulders in
connection with your own great national enterprise, your inspira-
IATTER. to A* t. OmWAOT
111
tion is partly responsible for the establishment of this little tan-
nery at ^e A^am. Gan you please help me with a list of literature
on the subject, a handbook on tanning and the like? If you think
that there is nothing like it in English, will you out of your own
wide and varied experience write out something that may be of use
for prop£^anda, just a few hints? What is happening at the Tan-
nery? Who is in charge? I may add that my idea is to make the
Ashram Tannery a model for vilkges so that the villagers may be
able to treat their ovm dead catde and make use of the hide them-
selves. 1 have asked many people without success as to how I
can skin dead cattle. Everybody knowing anything of tanning
has something to say about hides after they are received from the
village tanner; but nobody has yet told me if I take charge of a
dead animal I can skin the carcass economically and hygienically
and make use of other contents such as bones, intestine, etc., for
purposes of manure.
Tours sinesnfy,
SjT. Madbusodan Das
Mission Road
Cuttack
From a photostat: S.N. 11395
m. LETTER TO A. T. GIDWAJfl
Satyaobaba Ashram,
Sabarmait,
March 16, 1928
MY DKAR CIDWANI,
X see you are already in harness. Brij Krishna, who was here
when I received your letter, has promised to send you name and
address of a good man after he reaches Delhi. He went today and
expects to be in Delhi in two days^ time.
You must get Gangabchn now to write to me. I hope you will
all keep much better health than you did at Brindaban.
Tows smcsrely^
SjT. A. T. GmwAMi
6 Qjrens Road
Kas^chi
From a photostat: S.N. 13107
127. LETTER TO V. S. BHASKARAJf
Satyaoraka Ashram,
Sabarmati,'
March 16, 1928
MY DXAR BHA8KARAN,
I have your letter. I am glad the matter is now settled and
tliat you are not to siiffer amy appreciable pecuniary loss.
I hope you will get a satisfactory letter from Rajaji.
What are you doiag now?
Tours smeerdy.
From a microfilm: S.N. 13108
128. LETTER TO SHARKER
Satyaoraha Ashram,
Sabarmati^
March 16, 1928
MY dear SHANKBR,
I have your letter. I have, so far as letters are concerned,
neglected you entirely; but you have never been out of my mind
especially because 1 am myself taking an active part in the con-
duct of &e kitchen and I give early in the morning about an hour
shredding vegetables which is my contribution to the joint work.
Giriraj was feeling weak and overworked. He has therefore gone
to the model vilU^ which is being constructed these days and
Pyarelal has taken his charge for the time being.
I am keeping well. I am sorry to say that I was obliged to
revert to the milk diet though there is hope of my being able
to return to fruits and nuts.
The massage that you saw me take is still being taken. The
Swedish lady’s massage is in addition. It is a very simple thing.
TeU Mathuradas that I get no time to write.
From a photostat: S.N. 13109
129. LETTER TO VIOLET
Satyaoraha Ashram,
Sabarmati,
March 17, 1928
MY DEAR VIOLET,
1 have your long and interesting letter. I honour your opinion
but I cannot agree with you. It surprises me however to find that
you do not see any distinction between a private person commit*
ting a private wrong and a public person or a corporation com-
mitting a public wrong. How can people gag individual conduct
in the manner you suggest? That is a matter of social reform and
therefore of individuals living correct lives and [not] letting them,
i.e., lives, afflict and inflict their surroimdings.
Tours sineerely^
[Shrimati Violet
G/o] Mrs. Lily Muteuerishna
445 Hamden Lane
Wellawatte
Colombo
Gbylon
From a photostat: S.N. 13110
130. LETTER TO N. D. BHOSLE^
Sabarmati,
March 17, 1928
I have now heard from Mr, Jayakar and I see from it that
Sir Furushottamdas is no longer the president. This, however, is the
opinion he forwards to me:
He is however of opinion that the scheme is a useful one. He
. suggests one caution to you that any help that you may be inclined to
give, if it is to take the form of a collection of funds, should be con-
ditioned that its control in the way of investment or disbunemcnt should
1 This was written in connection with the addressee's plan for a hostel
for the depressed-dass students at Boxnbay. Later a copy of this letter was sent
as an endostire to ''Letter to Baban Gkikhalay’, 22-12-1928; rtdirVol. XXXVHX.
XXXVI-8
114
THE OOLLEOTED WORKS OR UAfiATUA OAND&I
be in the hands of a few men of your own choice whose veracity and
judgment could be implicitly trusted. He assures that the scheme has a
strong potentiality of being useful to the community, and deserves your
support. The funds at present in the hands of the office-bearers are only
a few hundred rupees, and unless they are supplemented it will be diffi-
cult for the institution to commence its work.
It therefore resolves itself iato what I have suggested aU along
the line that there should be a proper trust-deed. I can now
only suggest that you should see Seth Jananalalji when he comes to
Bombay which he will do in two or three days. 1 am giving him
sdl the papers and if he is satisfied about the trust, I shall be in
a position to do something.
Tours sineerdy,
M. K. Gandhi
Jayakar Private Fapeis, Correspondence File No. 422. Courtesy: National
Archives of India
131. TELEGRAM TO MATHURADAS TRIKUMJI
[March 17, 1928^
NEWSPAPER REPORTS ABSOLUTELY ZNOORRECIT. I AM
OPITE WELL.
|Trom Gujarati]
Bapuni Prasadi, p. 91
132. LETTER TO MATHURADAS TRIKUMJI
[March 17, 192S\^
I got your wire just now. This time the newspaper reporters
have perpetrated a crime. They should be prosecuted for that.
But what can we do, since we are non-co-operators? I am quite
all right.
[From Gujarati]
Bapwii Prasadi^ p. 91
1 2 From the source
133. THE WEAPON OF BOTCOTT
haa been reported that the satjragrahis of Bardoli are
ready to use the weapon of boycott aga^t those who
p to pay the revenue to the Government. This weapon is a
one and the satyagrahi can iise it only witliin limits,
can be violent as well as non-violent. It is only the latter
a satyagrahi may use. At the moment I will only give
rtles of the two forms of boycott.
^on-violent boycott may mean not accepting any service.
s£iJ serve may involve violence.
^on-violent boycott may include a refusal to dine at the
. of the person boycotted, refusal to attend marriages and
functions at his place, doing no business with him and,
^ no help from him.
;^xi the other hand, refusing to nurse the boycotted person
xs side, not allowing doctors to visit him, refusing to help in
last rites if he happens to die, refusing to allow
CO make use of wells, temples, etc., all this is violent boycott,
ex* reflection will reveal that non-violent boycott can be conti-
for a long period and no external force can prove effectual
■rnlnating it, whereas violent boycott cannot continue for long
sscternal force can be used in a large measure to put an end
XJltimatdy violent boycott only does disservice to a move-
IMany such instances can be quoted fi'om the era of non-
ex*a.tion. However, on this occasion, the distinction that I
pointed out should be enough for the satyagrahis and the
Sr'S of Bardoli.
fVom Gujarati]
az/^'ivan, 18-3-1928
134. TELEGRAM TO JV. R. MALKANI
Sabasuah^
March 19, 1928
Mauecani Flood Rsubf Gommittbe
Hydbiiabad Sind
YOU should seston.*
Bafu
From a photostat: G.N. 883
135. LETTER TO JAL KHAMBHATTA
Satyaoraea Ashrah,
SaSARMAT!^
March 19, 1928
OHI. JAL,
I am sorry to hear that you are not well. Have faith that not
a leaf falls without God’s will, and so, trusting to Him, medi~
tate on Him and have patience. If it is His will, you will be all
right
Blessings from
Bafu
From the Gvuarati original; G.W. 5013. Courtesy: Tehmina Kham-
bhatta
m. LETTER TO BEHRAMJI KHAMBHATTA
Satyagraha Ashrau,
Sabaruati,
March 19, 1928
BHAISHRI EHAldBHATTA,
I got your letter only today. You certainly have my blesHinga
for your son. I see no reason why you should feel nervous and
rim to Europe. We must have trust in God. If some good doctor
there is prepared to take the risk, I see no harm in getting the
> Vide “Letter to N. R. Malkani”, 20-3-1928.
117
LETTER TO 0. RAJAOOPAIACISAJtl
operation performed locally. Have you consulted junior Dedi-
mukh? TeU Chi. Jal to be Inave. Write to me again and let me
know the developments. How is your health now?
If no doctor there is prepared to take the risk and if you do
not feel at peace, certainly go to Europe. Do not treat my letter
as a prohibitory order. I only wish to explain to you tiiat we
must do nntlimg in haste and, realizing that this body is perisha.ble,
should not be excessively attached to it
Blsssingsfim
Bapu
From the Otyarati original: C.W. 5012. Gourtmy: Tehmina
Khambhatta
137. LETTER TO RAIHAJ(A TTABJI
March 19, 1928
MY DEAR RAIHANA,
Of course you come whenever you csin and stay as long as
you wiU.
Love.
Bapu
From a photostat: S.N. 9607
138. LETTER TO C. RAJAGOPALACHARI
Ashram,
Sabarmati,
March 19, 1928
MY DEAR a.R.,
1 have your letter. You are out of court about your dietetics
for your hopeless protest namely, your spinning yams about
almonds and poor groundnuts, the food of the E^nalayan race.
Take notice that the experiment is only suspended to enable me
to return to it, unhampered by the weight of so-called medical
opinion. I lived on raw groundnuts for at least 6 years without com-
ing to grief of the sort referred to by you. But of this later.
What about Europe? My anxiety is to meet RoUand. He
appears to be the wisest man of Europe. He takes an unusual inte-
rest in me and feels grieved if he thinks that in any single thing my
[8
THE COLLEOTED WOBE8 OF MAHATHA OAKDHI
>imon is wrong. It seems to me that it would be a tragedy if
e do not meet. This is the cause that moves me above aU
he rest is thrown in.
I do not know what Andrews has written to you. But your opin-
n will have with me as much weight as Andrews’s. Therefore
y without fear what you will have me do.
Many are grieved that I did not die on the 17th. . . . Per-
ips I am one among them. Perhaps I did die a kind of death,
^e shall see.
From a photostat: S.N. 13111
139. LETTER TO M. R. MADHAVA WARRJER
Satvaoraha Ashbam,
Sabarmati,
March 20, 1928
SAR FRJEND,
I have your letter. It is difficult to guide you from this dis-
nce. But I suggest your going as slow as possible but steadily,
you will launch out on an ambitious scheme, you will find that
would prove to be embarrassing in the long run.
Tows sineenly,
T. M. R. Madhava Warmer, B.A., LL.B.
StESIDENT, MuNTC3IPAL GouNCHL
JJILON
RAVANOORE
From a photostat: S.N. 13115
140. LETTER TO N. R. MALKAja
Satyaorah^ Ashram,
Sababmati,
March 20, 1928
My DKAR MALKAMI,
I have your letter. You must have had my telegram.* I
couldu’t possibly recoacile myself to the idea of your remaining
in the Cbllege simply for the sake of being able to draw upon it
for your maintenance. 1 see no harm in Flood Relief Fund
supporting you. I am in correspondence with Thakkar Bapa
about it and if it can be done without in any shape or form com-
promising your present position, it should be done. Whether you
receive the money through me or the Flood Relief Conunittee, it
would be from a public fund. We must get rid of there being
shame in honorary services being paid in the sense in which we
use the word ‘honorary’. The labourer is worthy of his hire,
and, all service is honorary when the servant takes no more than
his hire. That your hire has to be above the normal in other parts
of India is unfortunate but inevitable. If your honorarium cannot
be decently drawn from the Flood Fund, I shall hold myself res-
ponsible for it. But I want you to teU me how much you will
require.
Thakkar Bapa tells me that he is going to send you a good
worker from the Bhil Ashram and that he had left one with you
already. But if you have anybody particularly in mind, please do
not hesitate to name him and I shall see whether he can be
spared.
Tours siwtrtly,
Bapu
From a photostat: G.N. 884
iVidt “Telegram to N. R. Malkaai”, 19-3'1929»
141. LETTER TO SURESH CHANDRA BANERJI
SATyAORAHA AsBXAM,
Sababuati,
March 20, 1928
MY D£AR SDRRSH BABU,
I have seea the letter fiom the Secretary regarding the num-
ber of spinners served by you. Do you not see that it is as essential
for you to reach your q)inDers as it is for you to keep your books
in a thoroughly good order? If you do not take this precaution,
you win find that the organization wiU one day collapse like a
house of cards. It does not matter whose yam in the particular
week day you have received but it does matter that you send
some reliable person to the people who are actually spinning and
find out their condition and talk to them. Surely, it is neither
an impossible task nor a very elaborate one. When the spinners
who come to the middle men to sell their yam return home you
have simply to follow them to their homes and, if they avoid
you once, they won’t avoid you always. They will give you their
confidence immediately they cease to distrust you. You must
have some middle men at least who are fairly honest and who will
not mind taking your m^enger to the very homes firom which
they receive their yam. And if this very simple thing is beyond
your capacity, you are manifestly at the mercy of the middle men
to whom it is open any day to stop their custom or to impose
conditions which will be either impossible of acceptance or hurt-
ful to your self-respect. I wish therefore that you wiU realize the
importance of the suggestion which Mr. Banker has been making
fix)m time to time at my instance.
Tows sineeTsly,
From a photostat: S.N. 13113
142. LETTER TO JAWAHARLAL NEHRU
Satyaoraha Ashram,
Sabarmati,
March 20, 1928
MY DEAR JAWAHAR,
I have received your two letters. I write just now only to
fulfil the promise to send you a message for the friend you men-
tioned.^ He has now written directly to me, but as I promised
the message to you, here it is.
I hope you are following my articles on boycott and mills. I
am having conferences with the mill-owneis alro. Whether they
will come to anything I do not know. But if anything appears to
you wrong or weah you will please let me know.
How is Kamala doing? Where are you going to keep her
during the hot season?
Tours sineertly .
From a photostat: S.N. 13116
143. MESSAGE TO MARCELLE CART
Satyaoraha Ashram,
Sabarmati,
March 20, 1928
There can be no living harmony between races and nations
unless, the main cause is removed, namely, exploitation of the weak
by the strong. We must revise the interpretation of the so-called
doctrine of “the survival of the fittest”.
< M< K. Gandhi
From a photostat: S.N. 13117
^ Vide the &Ilowmg item.
J44. LETTER TO MARCELLE CART
Satyaoraha. Ashram,
Sabasmait,
March 20, 1928
I have your letter. Before I got it, I had received your mes-
sage through our common fiiend Pandit Jawaharlal Nehru. As
I was under promise to him before I received your letter, I have
sent my message ‘ through him.
Tours sinurtly,
Maroelle. Capy
78 Rue de L’assomption
Paris (Franob)
From a photostat: S.N. 14264
145. LETTER TO DR B. C. ROT
Satyaoraha Ashram,
Sabarmati,
March 20, 1928
DEAR DR. ROY,
I have your letter for which I thank you.
The news in the Press about Dr. Ansari’s visit was wholly
libellous. It upset so many friends and I had to answer cables
even from Johaimesburg and Siam. You have now I suppose
seen the correction that Dr. Ansari’s visit had nothing to do with
my health. If it had, you as one of the keepers of my body
would sJso have certainly known something about it directly
from the* Ashram. Dr. Ansaii came with Jamnalalji and Dr.
Zakir Husain purely in connection with the National Mudim
University and as he came he brought the instrument of torture
and was bound to examine me. Upon examination he found me
1 Vid» the proceding item.
LETTER TO ZAKIR HCSAIK 123
in a satisfactory condition, systolic registering 149 and diastolic
92 io. the morning and in the evening s. 152 and d. 98.
Touts sineerdy.
Dr. Bidhan G. Roy
Calgutta
From a photostat: S.N. 13120
146. LETTER TO Z^IR HUSAIN
Satyagraha Ashram,
Sabarmati,
March 20, 1928
MY DEAR ZAKIR,
I have your letter and copy of Lord Irwin’s letter.i Lord
Irwin’s letter makes it doubly useful to send the letter princi-
pally in accordance with the (^ail^ made by me. Of course it will
require necessary changes. I hope you will send me copy of the
letter that Dr. Ansari may finally write.
I do not know whether Devdas has drawn your attention to
the fact that the sanitary condition of the quarters requires care-
ful attention. I would like you to ask Devdas to point out the de-
fects he might have noticed.
I hope you wiU lose no time in issuing invitations^ and follow-
ing up the programme we jointly discussed and settled when you
were at the Ashram.
Tours sineenly,
From a photostat: S.N. 13119
1 With his letter, dated March 17, 1928, Zakir Hiuain had sent to Gandhiji a
copy of the then Viceroy Lord Irwin’s letter, dated March 16, 1928, addressed
to Dr. Ansati which inter alia read: “. . . I would willingly subscribe to it on the
general grounds that the late Hakim Ajmal Khan had devoted his life to the
rdief of the side and that a memorial of the kind proposed seemed to me well
fitted to perpetuate his memory. I have now learnt from Hakim Ajmal Khan
[’s son] that an appeal is afoot and I am therefore associating myself with
it. . . .”
2 xhis is not available.
3 Zakir Hiuain had written in his letter: "1 hope to issue the invitation
to members of Jamia Foundation Qommittee as soon as Dr. Ansari is back”
(S.N. 14913).
147. LETTER TO SATIS CHAJfDRA DAS GUPTA
Satyaoraha. Ashram,
Sabarmait,
March 20, 1928
SEAR RATB BABU,
It is a sad thing this boycott movement. I want you to read
carefully my article on mills and boycott*. I am keeping myself
in toudi with the mill-owners also. If you detect a flaw in my
argument, you will not hesitate to draw my attention to it.
The telegram about my health was wholly libellous this time
because it was absolutely wi^out any foundation. So far as I know,
I have never been in better health. Dr. Ansaii and Janmalaiji
came to discuss the Ajmal ELhan Memorial in connection with the
National Muslim University and nothing else.
Tours smctrdy.
From a photostat: S.N. 13121
148. LETTER TO RADHA GANDHI
Ashram,
Tuesday \jMarch 20, 1923]*
OBI. RADBIKA,
I got your beautiful postcards. Remember all that I have
told you. Take great care of your health, and love everyone.
Rukhi is improving, but there is bleeding whenever she tries to
walk. The doctor has examined her. You need not worry about
anything on this side. Tell Durga also to^ write, and see that she
does.
Blessings from
Bapu
From the Gujarati original: G.W. 8668. Courtesy: Radhabehn Chaudhari
* Vide “What Can Our Mills Do?”, 15-3-1928.
2 From the postmark
149. INTERVIEW TO AUCE SCHALEK
March 20, 1928
Mahatma Gandhi received Mias Alice Sdialek on the 20th of March in
the Ashram at 4 o’clock. When she entered, he said:
Please excuse me for my remaining on my seat, I cannot
stand up.
mss 8.: May I ask some questions?
oANDHiji: Of course, please do.
Does your influence grow or decline?
A. A question difficult to answer, but I fancy it is growing,
so far as the masses are concerned.
( 2 . Is it true that in your meaning the British have done no good to
India? And you even regard the nulways harmful?
A. Partly true. The total effect of the British rule in Tndia
has been nothing but evil. The railways have done more harm
than good.
Eb.ve they not been useful in famines?
A. They may serve a temporary useful purpose. But they
have generally served to carry away from the villager what he needs
for himself.
d. But he gets money for it?
A. But he cannot eat the money. If you were in the desert
of Sahara and you had only as much water as you needed for
keeping you alive, would you sell it for any amount of gold?
But are not they selling only what is superfluous?
A. They sell their birthright when they sell their raw pro-
duce. They do so because they know no better. If you have my
welfare at heart, would you advise me to sell raw hide and
get from you manufactured shoes, or to sell my cotton and pur-
chase manufactured cloth? I am asking my countrymen to store
their cotton and spin it into yam and make their own rlntb ,
d‘ They say that where there are railways there is no starvation. In
case of famine, they take food quickly from a place' where it is in abundance
to a place where it is needed.
l!26 Tfi£ aOLtfiOTBD WolUbS Of UAMATitA. dANDfll
A. Those who laid out the railways did not tliinlr of the
welfare of the people. They thought of the interest of the dis-
tant shareholders or piincipals. The advantage, in case of a famine,
is small when we think of the counterbalancing disadvantages. It
is like a robber robbing me of my all and then offering me back
a trifle.
Would India Have been better if railways had not been Here?
A. I have no doubt, other conditions being satisfied.
ft. How can the railways be made useful?
A. The policy should be so conceived as to be consistent with
the real interests of the people, that is to say, they should en-
able people to remain self-supporting as they were before the
railways came. Today they are being pauperized both in mind
and body. They knew how to make the best use of their raw mate-
rial. They used to turn their cotton into cloth, their hide into
shoes, their com into bread. Today the process is being reversed.
I cannot consider anything more [harmful] than that millions should
have to export their raw material which they can manufacture at
home, and import finished products. The railways can usefully
serve to transmit the finished products manufactured by the vil-
lagers firom one part of the country to another. •
Q,. There should be a large movement to teach the people to do all these
things?
A. There was ample interprovincial trade before.
n* Is not the foreign method cheaper?
A. No. Even if it was, our own product would be cheaper
at a higher cost. For instance when we in the Ashram first began
to grow our vegetables they cost us more than the market vege-
tables. But now we grow them better and cheaper than elsewhere
and our own inmates get work also.
Q,- 1 speak frankly? I was told in Bengal &at kbaddar is more
expensive and coaiBcr than British cloth, and that women who pledge themselves
to wear khaddar have their underwear made of foreign cloth.
A.^ If khaddar is coarser, patriotism demands that measure
of sacrifice. There is no doubt that we have made a considerable
advance on what we used to produce some years ago and we
have been able to effect considerable reduction in prices. As for
the ladies you were told about, I can only say that it was not pro-
per for them to use any foreign cloth if they were pledged to wear
khadi.
INtBRVlEW Td ALIQB SOEAL^
127
Q. What are your aims and ideals?
A. I want perfect freedom for my country through non-violent
and truthful means.
{2- Do you think you can reach so far through non-violence?
A. My own conviction is that we shall obtain it only through
non-violence and not otherwise. 1 think it more possible of attain-
ment through non-violent than through violent means.
(2. What do you mean by freedom?
A. I want the freedom to make mistakes, and freedom to
nninalfft them, and freedom to grow to my full height and freedom
to stumble also. I do not want crutches.
Q, Don’t you think the British have been very helpful to India?
A. They have been most harmful in every essential particular.
By “they” I mean the British Government.
ft. And why?
A. Because they have sapped the economic, mental and
moral growth of the people.
ft. Don’t you think they have helped in India’s economic growth?
A. According to the reports of Government officials them-
selves, India is poorer today than it was fifty years ago. A few
individuals may have become rich, but generally poverty is deep-
ening. There has been a little transfer of wealih, but no general
prosperity of the country.
ft. Government say there were never before so many purchasers.
A. It is wrong if they mean that people could not buy then
and that they can buy now. It is true in the sense that where-
as people did not buy many things in those days, they do so
today, and there are more goods to buy.
ft. But what is the sense of boycotting British goods? England does not
give preference to her own goods. There ,is free competition for all the
nations of the world.
, A. No. It is wrong. It only appears as though there was
free competition. Enghmd does give preference to her goods in a
variety of insidious ways. There, is apparent freedom, but no true
freedom. But even if the British were impartial in favouring
foreigners, I would have my quarrel with them. I want preference
for Indian interests.
128 TWl aOLLBOTED WORKS OR MAHATBIA OAJNDHI
ft. How?
A. By prohibiting import of all foreign cloth and by levying
a heavy tax on all imports that can be manufactured in the
coimtry.
ft. But your cost of manufacture will be much higher.
A. High and low prices are no necessary indication of the
prosperity or depression of a country. It is infinitely better that I
grow my vegetables even if the cost is a trifle higher than that
I shoiild depend for them on someone else. Then I shall try to
reduce the cost by judicious and skilful management. The gain in
skill, comfort and the knowledge that we grow our vegetables is
mudh greater than the little gain we might have in getting vege-
tables cheap in Ahmedabad. Even in the matter [of] producing
cloth we could do it in no time and quite cheap if we were left
to our own resources. '
ft. There is no coimtry in the world which is free from foreign competi-
tion.
A. Pardon me. Germany was one. Germany erected a
prohibitive tariff wall on all foreign sugar and then successfully
produced its best sugar. Every nation protects its infant industry
by bounties and taiifis.
ft. Do you mean to say that all foreign impojrts must be stopped and
that India must use only indigenous goods?
A. We may have from foreign countries all the things we
cannot produce, e.g., we may have iodine from Britain or Ger-
many, we may have pearls from Arabia, diamonds from Johan-
nesburg, lever watches from England and good readable books
from England, America and all countries in the world. Indeed
1 riiould have need[les] and pins — dangerous weapons bothl —
from foreign countries, and quite a number of other things I can
mention. And we may profitably esport to other countries what-
ever they need, but we ^ould never impose anything on anybody.
For instance I may grow opium, but would not tbinlc of imposmg
it on China or America.
ft. But if you make your own things, would you not have to face the
labour qpiestion?
A. Why? If it arises, it will solve itself.
ft. Would you do it all on capitalistic basis or communistic basis?
A. On a nationalistic basis, in the interests of the people.
LETT£K to framz eono
129
Q,, But who will finance the industries?
A. We. Our finance consists in our own men and women,
and we have got them in their millions.
Should your industry be run by the State or by the country?
A. It does not matter how it is run, provided it is nm in the
interests of the millions, not of a class. That principle assured, I
should not mind who nominally runs it.
From a photostat: S.N> 14284
150. INTERVIEW TO ASSOCIATED PRESS OF INDIA
Abiiedabax),
March 20, 1928
Interviewed regarding the report from Delhi stating that he had practi-
cally aocq>ted the invitation to attend the Youth’s Conference at Vieima and
that he would shortly leave for Europe, Mahatma Gandhi said that the state-
ment was altogether premature. He added that nothing had as yet been fixed
and he was not clear in his own mind whether he should go.
The Bombay Chromle, 22-3-1928
151. LETTER TO FRANZ RONO^
Satyaobaba Ashram,
Sabarmati,
March 21, 1928
dear ERIBim,
I tbanlc you for your letter. I can only say to the youth that
they should turn Iheir tremendous energy of youth through
spending it in sacred service but not dissipate it tiurough speeches
and writings and the like which are becoming so much the fashion
nowadays.
Tours sitietrslj),
From a photostat: S.N. 14265
1 Secretary of Wel^ugendliga, the Austrian division of the World
Federation of Youth for Peace. In his letter, dated March 10, 1928, he had
requested Oandhiji “to send a few lines of guidance” (S.N. 14225).
XXXVI-9
152. LETTER TO T. DE MAJf^mRLT
Satyaoraha Abhram,
Sabaruati,
March 21y 1928
It was a pleasure to receive your letter after such a long tiTn^.
I am sending you the two books you mention and I am arlHing a
third — ^Hand-spinning Essay, the Guide to Health and Takli Teacher.
Now about the 2nd paragraph.^ I would just like to say that
whilst I am a .passionate devotee of simplicity in life, I have also
discovered that it is worthless unless the echo of simplicity comes
from within. The modem organized artificiality of so-called civi-
lized life cannot have any accord with tme simplicity of heart
Where the two do not correspond, there is always either gross self-
deception or hypocrisy.
Tours sinttrdj,
T. DE Manziarly
From a photostat: S.N. 14267
^The addressee in his letter dated December 27, 1927 had written:
. . You know how I would like to see mankind realizing the necessity of
becoming more simply to have more time and more energy to be spent, on
truer things. ...”
153. LETTER TO MRS. JOSEPH A. BRAUN
Satyaoraha Ashram,
Sabarmati,
March 21, 1928
DRAR FRIEND,
It was thoughtful of you and the members of your club to
send me through Mrs. Sharman a cheque for Rs. 70. I value the
gift for the heart that prompted it. I am utiliziag the an two for
supplying the needs of one who had devoted bimaoTf to propa-
gate ^e message of the spinning-wheel.
Tours sineertly,
Mrs. Joseph A. Braun
RFD 3
Birminoham
M iamoAN, U.S.A.
From a photostat: S.N. 14268
154. LETTER TO PUNJABHAI
•Satyaoraha Ashram,
Sabarmati,
March 21, 1928
OHI. PUNJABHAI,
I have your postcard. Do come on Saturday evening. If I
cannot spare time for you in the evening, I will do so on Sunday
and will let you return at the time fixed by you. I hope you are now
completely dl right
From a photostat of the Giyarati: G.N> 4009
Blessings Jhm
Bapu
155. J^OTES
Gharkha a Proved Waot
Akbarpur in U.P. is a little place where Professor Kripa-
lani’s khadi band worked for seven years. For reasons into which
I need not go, this band had to withdraw from Akbarpur. Pandit
Jawaharlal Nehru describes the touching scenes that followed the
withdrawal and how the centre had somehow to be kept up. The
fiDllowing from his letter to the All-India Spinners* Association
will be read with interest:
I have told you already that the Gandhi Asbram has left Akbarpur.
We have taken charge temporarily because we felt that pending your
decision we ought to carry on. If we had not taken charge there would
have been a break and it would have been more difficult to start a&esh.
Besides, on sentimental grounds also it was a little difficult to abandon the
place. It has been a well-known centre for so many years and a large
number of weavers and others are intimately connected with it. To leave
it suddenly would have had a bad effect on the whole neighbourhood and
upset the economy of a great number of poor households who were depen-
dent on it. Indeed, we were told that some touching incidents were
witnessed when the Gandhi Ashram azmounced that they were closing
up. Many old women spinners who used to sell their yam at a distant
centre, finding this centre closed, trudged up many miles to headquarters
and wept when they found that their yam was not to be bought. Many
weavers with their wives and families came up to the Akbarpur office and
said they would perform satyagraha. For seven years they had been working
for the Ashram and now they were being left in the lurch. You wiU
realize how difficult it was for us to refuse to take charge under these
circumstances. But of course, sentimental considerations cannot decide
the question. Akbarpur possesses some marked advantages and at the
same time a very great disadvantage. As a weaving centre it is famous
and even now some of the finest weaving in India is done at Tanda in
the neighbourhood. Unhappily this fine weaving — called Jamdani work —
is done with foreign yam. On the other hand, there is very little spin-
ning done near Akbarpur and if the centre is to be worked it will be
necessary to bring yam firnm elsewhere. The Gandhi Ashram, I believe,
used to get their yarn chiefly from across the border in Bihar, also from
Muza ff amagar. For us it will be easier to get it from the Northern Dis-
tricts of the U.P. — Moradabad, Bynor, etc. The cost of sending the yam
is not great.
NOTES
133
If khadi became as current as ghee or grain, there could never
have been a thought of withdrawing from any centre. If we had
funds and workers we would have representatives not only in 1,600
villages but in 7,00,000 villages. This is no impracticable ambition,
when we remember the fact that there axe at least two representa-
tives of the alien Government in each of these villages. If
anyone before the British advent had suggested any such thing,
he would have been laughed out of court. But reflection should
show that the restoration of the wheel in every one of the villages
is not half as laughable as the hope of imperial Britain being re-
presented in the republican villages of India would have been in
the 17th century. What the women near Akbarpur are reported
to have said demonstrates what a felt want the charkha fills or can
fill in every village of this ancient land. It is no credit to our
patriotism that the able weavers of Akbarpur have to fall back
upon foreign yam for their fu-famed jamdard which it was their
pride nearly half a century ago to weave out of yam spun by the
sacred hands of their own sisters living next door to them. It
won’t be long before the spinners in our villages are able to spin
as fine and as strong yam as any foreign yam now infesting our
market.
Gan It Bb True?
The president, Arya Samaj, New Delhi, writes:*
The Baghat State is situated in the Simla Hills and its ruler is
an enlightened Hindu chief. . . . The population of the State is about ten
thousand and mainly consists of Rsyputs, Kanets and Brahmins. The
other tribes are KoUs, Qhamars, etc., who are regarded as menials.
Although the Kolis chiefly live on agriculture yet the social disabilities to
which they are subject are numerous. . . . Moved by die inhuman treatment
which these people suflfer at the hands of their Hindu brethren,
the Arya Sanuy, Simla, brought them into their fold with a view to
raise their status in life and invested them with the sacred thread, in-
asmuch as by occupation they are Vsusyas. . . . This seems to have given
umbrage to the caste Hindus who challenged the right of their being
invested with the sacred thread. A summary trial was consequendy held
on the 6th January 1928 by the Qhief of the State himself and on the
subsequent day on the plea of antiquity and customs, the poor Kolis
who were ten in number were sentenced to undergo six months' imprison-
ment in addition to a fine of Rs. 200 each. No opportunity was given
to these unfortunate persons to defend themsdvea, nor was permission
* Only extracts are r^roduced here.
134 THE OOIXEOTED WOEXS 07 MAHATIIA OANBHI
givea to the Pandit of the Arya Samaj who happened to be present
on the occasion to explain the point of view of the Arya Sarnty in this
matter. It is now reported that they are being coerced in the jail to
take off their sacred thread.
The information contained in the foregoing seems to me to be
unbelievable. The Kolis can in no way be considered to be un-
touchables or to be of the suppressed or the depressed classes. If
they are their own farmers, according to the definition of the diffe-
rent vamas, they are bom Vaisyas and have every right to wear
the sacred thread. But assuming that they have no right in re-
ligion, I was totally unprepared for the news that the wearing of the
sacred thread would be considered a crime punishable in law in
any State. Equally unthinkable it is that the unfortunate men who
thought that they had passed through some desirable or merito-
rious religious ceremony were denied even -the right of defend-
ing themselves and producing their witnesses. And, if the
statements about the punishment and farcical trial are tme, I
should not at all wonder if the sacred thread had been forcibly
taken off their persons. I would invite the president of the Arya
Samaj to send further details, if any, in corroboration of the clW-
ges brought by him against the Baghat State and I would invite
the State authorities if they wish to send me their version of the
incident which I shall gladly publish.
Toung India, 22-3-1928
156. FOREIGN CLOTH BOYCOTT-SOME QpESTIONS
A friend intimately connected with mills and desirous of hav-
ing our mills contributing their full quota to the foreign cloth
boycott movement asks:
1 . On what basis do you want prices standardized ? For remember
all mills are not alike. Some are bad, some are good; some use more
sizing than others, some have more reserve than others; Bombay mills make
less profits than upcountry ones. These differences are illustrative of
many others that might be stated.
The one general answer that may be given is “where there’s a
will there’s a way’’. The mills will contribute their quota only
when they get rid of inertia, think “furiously”, and that too in
terms of die nation, not merdy the pockets of share-holders, direc-
tors or agents. But by way of making my position in this matter
clearer I may say that all the mills who will join the boycott
135
FORBION OLOTH BOYOOTT — SOME QpESTIONS
movement will have to pool all the differences and arrive at a
standard price which would at le^l^t mean a large slice off from
the present profits of at least some mills. If their patriotism is
sound and progressive the flourishing ones will cover the losing
ones, avoidable differences will be avoided. In the scheme I have
in view the mills need never lose in the aggregate and they must
not profit at the expense of the buyer.
2. Only some mills will undertake not to manufacture khadi.
But what about those that only spin low counts? What is your test of
khadi?
This is a matter of common honesty and arrangement between
hhadi organizations and mills. At present I am sorry to have to
say that even some good mills are not ashamed to label their cloth
‘khadi’ simply in order to take an illegitimate advantage of the
growing khadi atmosphere in the mofussil. If a workable arrange-
ment is come to, I e3q)ect that there will be a line of demarca-
tion for the time being between the cloth to be manufactured by
khadi centres and mills. The manufacture of cloth will be control-
led as it often is in times of war. What in a war based on vio-
lence we do by compulsion, in this war based on non-violence we
shall do by choice. Our ability volimtarily, i.e., merely under
pressure of public opinion, to arrange boycotts, etc., will be the
outward but indispensable test of our non-violence if we have
any in us.
3. How will profits be regulated? You know as well as I do that
prices of cotton fluctuate with irritating irregularity.
This assumes our inability to control the cotton market. Surely
if the largest manufacturers of the country combine in the patriot-
ic effort, they will control the cotton market. America rules our
cotton prices becatise we stupidly, thoughtlessly, and selfishly
send out our cotton. But boycott means that we shall control the
movement of cotton, as we shall control many other things, if we
are to achieve complete boycott, as we must if we have developed
the true national spirit and have confidence ia ourselves and the
nation.
4. If you lay mu<fii stress upon honesty, perseverance, mutual trust,
etc., you are doomed.
As I have no bayonet at my command and would not have
it even if I could command it, I must press for the qualities which
the fiiend fears are at a discount. I do not share his fear — what
is more I have patience enough to wait for the development of
136 THE aOLLEOTED WORKS OF iSASATtSA. PANPHT
those qualities if they are not available in sujSScient measure
today. For this nation will never come to her own utiIpm we
exhibit them as a nation. I know too that we shall take much
longer to discipline ourselves for violence, fraud and the like than
we shall for truth and non-violence and all that they imply.
The friend then draws my atteotion to the following omis-
sions in my previous article:*
(a) The nulls that join the scheme may not use foreign
yam or foreign artificial silk as many now do.
(b) They may not insure with foreign companies.
(c) They may not import foreign cloth and label it *swa-
dedii’.
I had assumed that (a) and (c) were a foregone conclusion.
I should not care to insist on (b) if the iosistence would hamper
the proposed joint venture. Much as 1 should like indigenous
insurance enterprise, I am convinced that it is the foreign cloth
that blocks the way as nothing else does. If we can put thiq
Himalayan obstacle out of the way, we shall easily cope with hil-
locks.
Toung India, 22-3-1928
157. DIFFERENCE STATED
I gladly publish the foregoing.^ It was made clear at those
meetings of International Fellowship^ that I had meant the
principal religions of the world and I had maintained that aU.
were tme more or less and that aU were necessarily imperfect
Here therefore there is agreement. But Mr. Irelwd’s letter
leaves on the mind the impression that there is a frmdamental
difference between him and me regarding conversion, no matter
by what name it is called. Let me extend the analogy of fragrance,
foulty as all analogies are in their very nature. The rose imparts
its fragrance not in many ways but only one. Those who have not
the sense of smell will miss it. You cannot feel the fragrance
through the tongue or the ear or the skin. So may you not
receive spirituality except through the spiritual sense. Hence
have all religions recognized the necessity of that sense being
1 Fi* « What Gan Our Mflla Do?”, 15-3-1928.
2 The letter from W. F. Ireland of Cambridge Miasion is not reproduced
here.
9 FI* “Discussion on Fellowship”, Before 15-1-1928.
DIFFBRENQS STATED
1S7
awakened. It is a second birth. A man with intense spirituality
may without speech or a gesture touch the hearts of millions who
have never seen him and whom he has never seen. The most elo-
quent preacher if he has not spirituality in him will fail to touch
die hearts of his audience. Therefore I venture to think that most
of the effort of modem missions is not only useless but more often
than not harmful. At the root of missionary effort is also the
assumption that one’s own belief is trae not o^y for oneself but for
aU the world; whereas the truth is that God reaches us> through
millions of ways not understood by us. In missionary effort there-
fore there is lack of real humility that instinctively recognizes
human limitations and the limidess power of God. I have no
feeling that from a spiritual standpoint I am necessarily superior
to the so-called savage. And spiritual superiority is a dangerous
thing to feel. It is not* like . many other things wWch we can per-
ceive, analyse and prove through our senses. If it is there, I
caimot be deprived of it by any power on earth, and it wiU have
its effect in its own due time. But if in matters of medicine and
other natural sciences, I feel my superiority over others, a thing
of which I may be legitimately conscious, and if I have love for
my fellow beings, I would naturally share my knowledge with
them. But things of the spirit I leave to God and thus keep the
bond between fellow beings and myself pure, correct and within
limits. But I must not carry this argument any further.
My first feeling was not to publish Mr. Ireland’s letter but to
send a brief reply to him privately. But my regard for him has
prompted me to comply with his wish without any ado knowing
full well that this is not a matter which admits of any conclusive
argument especially from my side and in view of the position
herein described by me.
roung India, 22-3-1928
1 & * Fi* "Two CJorrectioMi’’. 29-3-1928.
m. FIJI FOR THE FIJIANS^
Though what Deenabandhu says is the truth and nothing but
the truth, I fear that if the British Imperialist rulers offer the
Indian emigrants in any part of the world sufficient inducement,
they will succumb and imagine that they are “equal partners”,
not knowing that they are but “jackals”. But the hope lies in
Imperialists never offering enough inducement and the native wit
of the Indian emigrants seeing through the thin veil of Imperial
maya.
Toung India, 22-3-1928
159. LETTER TO P. K. MATHEW
The Ashram,
Sasarmah,
March 22, 1928
DEAR FRIEND,
I am sorry that I was unable to reply to your letter till now.
I would like you to read the back numbers of Toung India to
understand that spinning-wheels are not good for schools. Taklis
should be introduced in schools. Experience has shown that they
give much better results in every way than the spinning-whed
for the reasons stated in the pages of Toung Indiefl and you need no
special buildings and no expenditure worth the name.
Tours sineeref}),
P. K. Mathew, Esq,., B.A., B.L.
Ghristava Mafui-alayam
Alwaye
(Travanoore)
From a microfilm: S. N. 13124
^ G. F. Andrews’s article bearing this title, is not reproduced here.
* Vids Vol. XXXII, p. 28.
160. MARMAGE OF THE OLD AND CHILD-MARRIAGE
A gentleman from Surat writes to say:‘
His criticism of child-mariiages is largely correct. If the
writer goes through the articles in the previous issues of Navajivan,
he will see that they have often severely criticized child-marriages.
And I also know that these articles have averted some child-
marriages. However, there is still room for a great deal of re-
form. Society is not as much averse to child-marriage as it is to
marriage with old men. In my opinion both these are equally
objectionable. Hence, there is no difference of opinion between
this correspondent and myself with regard to condemnation of
child-marriage. If I had the authority or if my pen had enough
power, I would use it to prevent every child-marriage. Parents
who marry their children at a tender age become their enemies
and are responsible for making them dependent and weak.
However, the correspondent’s intention appears to be to up-
hold marriages of old men while discrediting child-marriages.
The advantages of marrying an old man as stated by the corres-
pondent seem to be ludicrous and also to ignore completely the
poor girl or if there is any consideration for her it is only for
her financial condition. The writer appears to forget that consent
of the girls who are married off to old men is never secured; per-
haps, in his opinion, it is needless to think of it. The corres-
pondent seems to be wholly oblivious of the fact that marriage is a
religious rite and, worse stiU, he fails to remember that marriage
with an old man amounts to a doubly culpable child-marriage, as
in all such cases not only is frie bride a child but the old man who
despite age contemplates marriage can only be deemed a child,
or something worse. Although the husband may be living it is a
kind of widowhood for the girl. Society is least likely to be
harmed if old men who cannot control their passions or who for
some other reason wish to marry, do so with old or mature women
prepared to enter into such relationship with them.
CONaRATULATEONS
The result of the above-mentioned article has been that a poor
girl has been spared as the elderly gentleman who was going to
marry her realized his mistake on reading the article and gave up
the idea of another marriage. I congratulate this gentleman on this
^ The letter is not translated here.
140 THE OOLLSaTED WORKS OF ICAHATICA OAltDHI
welcome result. IjCt us hope that whenever in the future he is
moved by passion he will restrain himself, thinking of the girl’s good
and of society, and even the country and also remembering God.
This case should infuse greater enthusiasm in social workers. We
find fi:om this as well as other instances that have since occurred
that social and other injustices can be prevented if timely steps
— ^restrained yet firm — are taken against them.
Will Anoiher Cow Be Saved?
Some young girls have been rescued from being sold off to
old men. Bearing this in mind a gentleman from Ranpur writes
to say:*
On the strength of this letter, I do request this Modh Vanik
gentleman of Bhavnagar not to go through this marriage. At the
age of 55, he should shrink fi’om the thought of marrying a girl
young enough to be his grand-daughter. I hope leaders of the
Modh community of Bhavnagar will take all steps needed to pre-
vent this marriage. In fact in such cases wherever people in
general are alert, not only the leaders of small castes, but the
entire public and even the State itself, should act as protectors of
the young girls and it is their dharma to rescue girls who are being
sold in this manner. Young men are their gfuardians and if they
don the armour of virtue, humility and courage and do their duty
they will be able to rescue all the poor young girls and there is
no doubt they can.
[From Gujarati]
Naoajioani 25-3-1928
161. LETTER TO RICHARD B. GREGG
\
Satyaoraha Ashram,
Sabarmah,
March 26, 1928
MY DEAR OOVIND,
I have your chatty letter. I am glad you were able to walk
all that distance without any discomfort. I am getting well. I
note what you say about the enema. The doctors who guided
me in Bangalore insisted upon permanganate, but the solution is
very weak. It is just rose colour that is required.
* The letter is not translated here.
to is.. S. ACmARtA 141
How is^^Ganesan gettmg on with your book? When is it likely
to be ready?
With love to you all.
Tours sinserely,
From a photostat: S.N. 13128
162. LETTER TO K. S. ACHARTA
Satvaoraha Ashram,
Sabarhati,
March 26, 1928
DEAR FREBNDj
1 have your letter. Simplicity is a matter of heart. But lest
we deceive ourselves, the ideal is not to possess anything which
the poorest on earth do not.
You cannot force your wife to abandon ornaments against her
will, but you must seek to conquer her through selfless love devoid
of animal passion and through your own daily-increasing self-
denial.
Without denying your father and being always ready to serve
him, you can Uve separately from him and bring up an untouchable
boy in the manner you suggest.
I am afiraid it will not be possible for me to take your sister
because ^e would not know Hindustani. You should give her
Ibere all the training that she needs.
Tours sineerdy,
SjT. K. S. Aoharva
Asstt. Master
Govt. High Soeool
Devahoerr
From a microfilm: S.N. 13127
163. LETTER TO N. RAMA RAO
Satyaoraha Ashram,
Sabarmati,
March 26, 1928
N. Rama Rao, Esq,.
Seckrtary to iGovbrnment
Development Department
Secretariat, Bangalore
I thank you for your letter enclosing a copy of Sjt. Fujaii’s
report on the Badnaval Spinning Centre. This work was noticed
in the pages of Toung India.^
Touts sinctr^,
From a microfilm: S.N. 13130
164. LETTER TO H. M. PEREIRA
Satyaoraha Ashram,
Sabarmati,
March 26, 1928
MY DEAR PEREIRA
The address is as printed above. There is no code address.
Gandhi, Sabarmati, finds me.
Touts sincmly,
H. M. Pereira, Esq,.
225 Oak Street
Bellorb
From a microfilm: S.N. 14271
iThis was in CL Rajagopalachari’s article “A State Khadi Centre*',
Toung India, 8-3-1928.
165. LETTER TO DR. P. S. KITCHLEW
Satyaoraha Ashram,
Sabarmati,
March 26, 1928
FRIEND,
! have your warm invitation. But if only for health reasons
St not attend the Qinference. It would delight my heart if
prophecy comes true and there is a heart union established
:en Hindus and Mussalmans and Sikhs of the Punjab. 1 know
then Hindu-Muslim unity is assured and my faith in the
r of that unity is such that I would say swaraj is assured,
^yway I hope that the Conference will not forget or neglect
«*
Tottrs sincmiy,
P. S. Rttohlew
E(MAN
FTiON Committee
13th Punjab PROviNaiAi. Conferenoe
rsAR
om a photostat: S.N. 13129
166. LETTER TO C, RAJAGOPALACHARJ
Satyaoraha Ashram,
Sabarmatt,
March 26, 1928
have your letter. Before I decide anything I await Remain
nd’s letter. The argument given in your letter to Mahadev I
nticipated. But this is not a love letter. This is written to send
be enclosed letter from Dr. M. £. Naidoo. Please deal with it
elf and at once. I have told him that you would reply to it
Tours sinesnfy,
1
C. Rajagopaiaoeari
>H i Ashram
OHENOODU
am a photostat: SJN. 13131
167. LETTER TO PRATAP S. PUNDIT
Satvaosaha Ashbai%
Sababmah,
March 26, 1928
UY DEAR PRATAP,
I havea’t got you to build me a tannery, but all the same I
have now got something which passes as a tannery because I have
got a crank like myself who knows much about the business
to do the work. I would like you when you come to Ahmedabad
to look at it. But I would like you to send me some literature on
tanning which a layman may understand and do something with,
or tell me where I can get it.
Tours sinetr^,
Pratap S. Pdndit
Fioin a photostat: S.N. 15363
168. LETTER TO M. PIGGOTT
The Ashram,
Saearmati,
March 27, 1928
I have your letter. You say Be. 3,000 is so little to me, and
they sue much to the widow and her boy. You little know Ibat I
am poorer than the widow. For I do not possess any property
over which I can go to any court of law much less to Privy Council.
1 have no money of my own. I am a humble trustee holding some
funds for well-defined trusts. I may not deviate Ihe funds without
e:q>osing myself to the charge of breach of trust. You should
approach a monied man.
Tours stiwenly,
M. PioaoTT, Es{2.
Hyderabad (Sind)
From a photostat: S.N. 13132
169. LETTER TO MOTllAL NEHRU
The Ashram,
Sabarmati,
March 27, 1928
DEAR MOTILAXiJI, '
The expected letter being registered was received only to-
day. It is a long letter. He* would like me to go to Europe, but
he himself is not likely to be in his place before June. I expect a
reply to another letter from him. I am in no hurrry to go. 1
would ‘therefore like to await further news from him. Somehow
or other I can’t put my heart into this proposed visit. My heart
is in the boycott. If we cannot negotiate the boycott, I am
supremely content to go on with the khadi programme. I would
like you to visualize the marvellous effect that the khadi move-
ment has produced. If the mill-owners had been honest, we
should have made enormous strides.
I have now got the figures for khadi production by the mills.
Here ,they are for three years.
The figures are for nine months ending December.^
1925 1926 1927
Lb. 22,887,970 27,236,337 33,977,851
Yards 65,048,487 , 74,313,280 94,380,368
You will observe how rapidly the mills have been progressing
towards khadi. 94.3 million yards in one year! It means aU that
money taken away from the mouths of the paupers. It shows also
the potentiality of the khadi movement.
Tours sinunly.
From a photostat: S.N. 13133
iRomain Rolland
3 Vids also "A Mill-owner on Boycott", 5-4-1928.
XXXVl-10
170. SPEECH AT SWEEPERS' MEETING, AHMEDABAD^
March 27, 1928
After having listened to these bhajans I feel that there is no
difference between you and me. At present my health is such that
I cajmot attend any function and the doctors too have forbidden
me to attend meetings. Because I am here today, do not think
that 1 am fit. Afi;er a long interval and for the first time since 1
returned to Abmedabad, I am attending a meeting and that too
because Shri Banker and others insisted that I should give some
advice to the Bhangis of the city.
Truly speaking, you are the high-caste Hindus. Your sacri-
fice is very great. Ihe so-called caste Hindus are more respon-
sible fpr your blemishes than you are. You come to have ^ese
because they forsook you. I wish you would get rid of these vices
now. I can clean latrines better than you do, but you prevent me
from doing it; this is a grave mistake. Why should you prevent
others from doing it?
The caste Hindus reg^d your work as low and of little value
but my honest opinion is that it is the best. As long as one cannot
do that work well, one cannot be said to have served well. What is
the condition of Ihe streets and lanes of Ahmedabad? I say this
because I clean everything myself. You should feel that by doing
this work, you render the greatest and the most important service to
the city. Why do you object if others participate in such service?
If 1 had my say I would get the lanes and latrines of Ahmeda-
bad cleaned by EQgh School boys and make the city so beautiful
that I could proudly invite everyone to visit it. The key to this
lies in your hands. Regard this as an act of service and perform
it with diligence because the city’s health depends mainly on it.
If you realize this you can remove many of the difficulties faced
by Vallabhbhai% and you virill receive applause from the citi-
zens and at the same time you will put your betters to shame.
I have no faith in your claim that the evil of drinking has
decreased. I think out of every sixteen persona two abstain from
^The meedng was held at 7.30 p.m. at Maganbhaini Vadi. Among those
present were Kasturba Gandhi, Vallabhbai Patel and Anasuyabehn Sarabhai.
Bhajans were sung at the commencement of the proceedings.
^ Vallabhbhai Patel was at the time President of Ahmedabad Municipality.
LETTER TO T. K. MADBAVAN
147
drmking and fourteen indulge in it. I do not believe that anyone
runs into debt for food; they do so only for indulging in pleas-
ures. You must get rid of all these addictions.
You should teach your children not to eat lefl-overs. You too
should take a vow to the same effect. You should accept only that
which can be accepted without humiliation. In this way you will
be able to train your children well. It does not matter if you are
not educated, but you must learn how to count so that no one
can deceive you. You must also cultivate habits of personal cleanli-
ness. From the leaders of society you have only to learn self-
pupfication. For that you must give up all your addictions. If,
in q>ite of the khadi cap that you wear, you have addictions, you
will disgrace the cap. I will also get you good help from the
Municipality and from the rich men of Ahmedabad when you do
something on your own.
[From Gujarati]
Prtgabandhu, 1-4-1928
171. LETTER TO T. K. MADHAVAN
The Ashram,
Sabarmati,
March 28, 1928
MY DEAR MADHAVAN,
I have your letter. You have given me a doleful picture of the
state of things there. My advice just now is for you quietly to
cultivate public opinion there. From what you write it appears to
me that the Government is not unsympathetic but it is timid and
too sensitive to orthodox opinion. You should teU me also whe-
ther you are ready to offer satyagraha at Suchindram or Thiru-
varppu.
Tours siaesrsly,
SjT. T. K. Madhavan
S. N. D. P. Yooam
Vajxom
(Travancoiue State)
From a microfilm: S.N. 12893-a
172. LETTER TO M. DEWANDAS NARAINDAS
The Ashram,
Sabarmah,
March 28, 1928
DEAR FRIEND,
I have your two letters. I shall need much more information
than you have given in your letter before 1 can place your name
before the Managing Board. You must state your age, whether
your parents are alive, what is your future aim. In no case can
you be admitted imtil you have tested yourself in Karachi for at
least 6 months
(a) by first spinning for at least one hour daily from slivers
carded by yourself;
(b) by learning, if you do not know it, Hindi so as to be
able to speak and write correctly;.
(c) by wearing khaddar to the exclusion of all other cloth;
(d) by securing the free permission of your parents.
Yours sineerely,
SjT. M. Dbwandas Naraindas
Stu. Sro. VII
New Hioh Sghool
Karachi
From a microfilm: S.N. 13136
173, LETTER TO RAMI GANDHI
Satvaor^ha Ashram,
March 28, 1928
OHI. RAMI,
I have your postcard. You must always write in as beautiful
a hand as you have written this time. Next time you write, let me
know your daily time-table of work. Write to me how you find
the climate there. There is a talk of my going to Europe, but no-
thing is fixed yet Even if I go, it will take some time. Do you
get any time ^ere to read? Ghi. Radha has gone to Bihar as a
149
LETTER TO Q. RAJAOOPALAQHARI
tutor to a Bibari girl, and Durga has gone 'with her in order to
help her.
Blessings from
Bapu
From a photoitat of the Giyarati : S.N< 9709
174. LETTER TO H. N. VENN
The Ashram,
Sabarmait,
March 28, 1928
HEAR FRIEND,
I have your welcome letter. Mr. Andrews has forgotten to
tell me about your intention to see me at the Ashram. I shall be
delighted to see you on the 8th April. If it is the same thing to
you please make it 4 p.m. instead of 5. But I shall be ready for
you at 5 o’clock also.
Tours sineenly,
H. N. Venn, Esft.
Maiden’s Hotel
Delhi
From a photostat: S.N. 11970
175. LETTER TO C. RAJAGOPALACHARI
The Ashram,
Sabarmatt,
March 28, 1928
MV DEAR 0. R.,
I have your letter about the proposed European visit. I have
myself no heart in it, nor have I any confidence in myself about
making it successful; but an interview with Rolland still remains
an attraction. All the reputation I enjoy in the West is borrowed
from him and I feel that if I meet him face to face, there may be
disillusionment on many points. It may be that we should come
closer than we ever were. I do attach considerable importance to
our knowing each other much better than we do.
I quite agree 'witb you that there is nothing to gain from the
health point of 'view. I might possibly ' suffer, and health is no
CORsiderRtioq whatsoever in the proposed trip, From that point of
150 THE GOLLEQTBD WORKS OF MAHA.T1CA. GANDHI
view any bill station in India would be infinitely superior for me.
I feel also with you that the withdrawal of my presence is
likely to unsettle things a bit especially in Bardoli. Foreign cloth
boycott can certainly make no headway during my absence. But
now that you are aU gathering together at Calcutta, I would like
you to discuss the proposed visit at the Council meeting. I am most
anxious that I should not become exclusive and should be humble
enough to arrive at truth no matter firom what source it comes.
I am sorry about the de&lcations, but I shall accept your
warning not to disturb myself or discuss them.
I understand what you say about Ramachandran. I want
you to write him a warm letter and go out of your way to draw
him towards you. He is a kind of ‘Chetty* also, for he did won-
derfully well in the way of khadi at Jamia.
I must not forget one thing, though, about your reference to
the de^cations. If the defiiulter gives you Rs. 500 and tenders
an apology for publication, you should be entirely satisfied. But
this is an unconsidered opinion of a layman.
What do you say to my exploit in conducting an exclusively
milk experiment? I do not want to be told you swooned at my
saying it is a literally milk-and-water experiment.
Tours smcereljff
From a photostat: S-N. 13123
m. LETTER TO DR. ARULMANI PICHAMUTHU
The Ashram,
Sabarmati,
Marek 28, 1928
DEAR FRIEND,
Your insured little parcel preceded your letter and I was
wondering fix>m whom it was. Mahadev guessed it correctly. I
congratulate you on the manner of your disposal of the precious
jewels. I hope to take notice of the gift in some shape or form
without disclosing name in Toung India.^
Tows simmly,
Dr. Arxjuiani Fiohamuthd
Panthadi No. 1
Madura
From a photostat: S.N. 13134
* Ft* “Notes”, 5-4-1928, sub-title, "Women and Jwels”,
177. LETTER TO SAM HIGGINBOTTOM
The Ashbau,
SABAIU1A.TI,
March 28, 1928
DEAR FRIEND,
When I had the pleasure of being shown over your farm on
the banks of the Jumna, 1 remember having seen a contrivance
whereby you heated your water by the sun heat. Will you please
tell me whether it was merely the tanh put on your building
'and exposed to the full sun or whether you concentrated by some
mechanical contrivance the rays of the sun on to the tank?
Tours sinemly,
Sam Hjoginbottom, £s{^.
Aorigultural Institutk
Aixahabad
From a photostat: S.N. 13137
178. 'THE TRIUMPH OF RACE HATRED'^
I am sure that the Amsterdam International, if it was placed
in the same condition as the White Trades Union of Johaimes-
burg, would not bdxave otherwise than the latter; nor would it
have acted otherwise than Mr. Ramsay MacDonald or Mr. Lans-
bury if its members had foimd themsdves in their position.
Young India, 29-3-1928
1 Q. F. Andrews’S article, on which Gandh\]'i comments, is not reproduced
here. He had written that the International Labour Movement in Europe in
its bulletin entitled “The IViumph-of Race Hatred’’ had condemned the South
Afiican Trades Union Congress of white workers for its refusal to afiSliate
the Industrial and Commercial Workers’ Union (I.C.W.U.) of coloured workers
which was already afSliated to the Amsterdam Internationa], that is, Inter-
national Federation of Trades Unions. Andrews had also regretted the action of
Ramsay MacDonald and the Labour Parliamentary party in England in acquie-
scing in the appointment of the Simon Commission on a racial basis.
t79. THE DOCTRINE OF FRIGHTFULNESS
In answer to a question put by a member of the late Hunter
Committee, General Dyer admitted that JaUianwala was designed
to create frightfulness. In making the admission the late General
enunciated no new doctrine. Indeed “the ablest Civil Service m the
world” has laid the foundation of its greatness on frightfulnesses.
In pursuance of this well-known policy, according to the
information received at the time of going to press it appears that
summary steps are now to be taken against the farmers of
Bardoli in order to compel submission. For eight preliminary
notices of forfeiture have been served upon certain satyagrahis
of Bardoli. The names of these seem to have been carefully chosen,
for all of them happen to be banias of note. The choice has been
so made presumably because banias who have the reputation of
being weak and timid are expected to yield under notices of
forfeiture. What can be more natural, officialdom would argue,
than that banias weakening, the others must follow suit. Satya-
grahis need not be surprised at this first show of frightfulness. They
have been repeatedly told to expect forfeitures and worse. Let
them now show their strength if they have it in them.
Toung India, 29-3-1928
180. THE NATIONAL WEEK
The national week comes upon us with seasonlike regularity
and has found us more or less wanting since after 1922. The 6th
April to 13 th April should be regarded as days of privilege, intros-
pection, intense national activity and self-purification. These
precious seven days should be days of stock-taking and heart-
searching. The morning of 6th April 1919 found an India awak-
ened to a sense of her di^ty. Hindus, Mussalmans and others
composing the nation felt themselves united like blood-brothers as
they are in reality, if they would but recognize themselves as sons
of the soU.
6th of April 1919 found an India endowed with a true spirit of
swadeshi which culminated in khadi and which is now feeding
according to the latest figures over 90,000 poor spinners.
The spirit thus awakened continued to advance during 1920
and 1921 and "WC sccujcd tp b? Yithin an ace of gtfttTjtoiy swaraj,
THE NATTONAl WEEK
153
But that Swaraj did not come and there was a set-back.
Apparently since then there has been only an ebb. Hindus and
Mussalmans are flying at each other’s throats.
Instead of swadeshi we have the cry for boycott of British
goods pending settlement as if support of Japanese goods includ-
ing Japan’s cheap calico can ever he a substitute for swadeshi,
i.e., khadi, exclusive of all foreign cloth. After much research,
reasoning and experience, we seemed in 1920-21 to have come to
the conclusion that the only practical, effective and necessary
swadeshi was khadi, not pending any settlement but for all time
or such time as we could discover a better and more paying occu-
pation for the starving millions. I have seen no new argument
in support of boycott of British goods only as distinguished from
foreign goods. No new situation has arisen to warrant the belief
that boycott of British goods is a practical proposition and that
the use of foreign cloth other than British is not almost equally
detrimental to the best interest of India.
Would that those who are supporting the cry of boycott of
British goods will seriously think over their progranune, and, if
necessary, revise their plan and join the khadi movement with the
whole-hearted conviction that it and it alone can bring about com-
plete boycott, not merely of Britidi cloth but of all foreign cloth.
But whether they do so or not, I am sure they do not make of
support of foreign cloth other than British cloth a matter of principle.
And if I am right in my supposition, let them support the sales
of khadi during the National Week. If they will but study the
progress of tlie kliadi movement during the past seven years that
it has been going on, they will discover that the charkha has more
potency than tliey have ever dreamt of. It is potent enough, if it
receives the whole-hearted and active support of politically-minded
India, to bring about boycott of foreign cloth even without the
assistance of our mills. With the active and organized support
of the latter, boycott of foreign cloth becomes a much easier proposi-
tion. Indeed the mill-owners hold the trump card if only they
would play it for the sake of the nation. They have at their dispo-
sal a ready-made extensive organization, which, if they devote
it to the service of the nation, can simplify the campaign of boy-
cott and arm the nation with the power it so much needs.
And why will not Hindus and Mussalmans recall those pre-
cious seven days and shed all fear, mutual distrust and weakness?
Let me not forget the so-called imtouchables, the classes that
yre Hindus have been guilty of suppressing. Shall we not have
154 THE QOLLZCITED WORKS OF M^UIATUA. GANDHI
the vision to see that in suppressing a sixth (or whatever the
number) of ourselves, we have depressed ourselves ? No man takes
another down a pit without descending into it himself and sin-
ning in the bargain. It is not the suppressed that sin. It is the
suppressor who has to answer for his crime against those whom he
suppresses.
Toung India, 29-3-1928
m. NOTES
Special for National Week
Sjt. Vithaldas Jerajani (Blhadi Bhandar, Princess Street,
Bombay) writes:*
I do hope that there will be an adequate response to Sjt.
Jerajaid’s legitimate wish and hope, Bombay has always been
sensitive to national moods. Bombay laid the foundation of the
national khadi movement by opening ^e first khadi bhandar.
The figures given in the letter are instructive. The great drop
in 1925 is to be accounted for by the fact that there was another
large khadi store opened in Kilbadevi Road. Nevertheless the
figures for the other years are an eloquent proof of the statement
that Bombay is the proper barometer for the politically-minded
India, The figures for 1927 show a decided improvement upon
1926. Will Bombay rise to those of 1922 ? Not that even such a
rise will be anything commensurate with what is required for the
boycott we want and can have if we would but show tlie necessary
measure of sacrifice and determination.
Another notice I have is firom the Shuddha Khadi Bhandar,
Richey Road, Ahmedabad. That Bhandar also proposes during the
National Week to give discount from one anna to four annaj> in
the rupee according to the variety required.
I hope that all khadi organizations whether owned by the
Association or certified will put forth special efforts to bring
khadi to the notice of the public and that the public will make a
liberal response.
* The letter is not reproduced here. The correspondent had given the
figures of sale of khadi during the National Weeks from 1922 to 1927. He had
hoped that in view of greater variety, improvement in the quality of khadi
and a greater swadeshi spirit there would be greater response in the coining
National Week. He had also aimounced a discount of one anna per rupee
on khadi purchased from April 1 to 15. FWs also "The National Week”, 1-4-1928.
NOTES
155
Khasi Tour in Bengal
It* is perhaps necessary to emphasize in Bengal that the khadi
tour organized by Sjt. Satis Chandra Das Gupta is also the
All-India Deshbandhu Memorial tour. Sheth Jamnalalji, Sjt.
Rajagopalachari, Sjt. Manila! Kothari and Sjt. Shankerlal
Banker are about to tour in Bengal as &om the 5th of next month
in the interest of khadi, which an all-India committee decided
on the death of Deshbandhu should be the centre and the cir-
cumference of an all-India memorial for the late Ghittaranjan
Das, the uncrowned king of Bengal. There is a wave of swadeshi
passing over Bengal at present. But I suspect that the true mean-
ing of swadeshi is missed in the forest of words that surround that
simple but life-giving word. Let us adhere to its root-meaning
and we shall discover nothing but khadi in it. Swadeshi is “of
one’s own country”. Among things of the villagers’ daily use, cloth
is the only thing that is “not of one’s own country”. That which
they can easily make themselves is also cloth. Hence the swadeshi
that they can realize and without which they must starve is khadi
and nothing else. Hence is khadi the only real swadeshi for every
patriot. I hope therefore that Sheth Jamnalalji and his compan-
ions will be whole-heartedly assisted by Bengal wherever they
go. Every yard of khadi bought and every donation given to the
Memorial is so much help to the boycott movement and to the
poorest in the land.
Boyoott and Students
The Principal of a college writes;'
The promoten of the boycott movement are dragging the students into
their movement . . . When the students leave their schools and colleges
and join any demonstration, they mingle with the rowdies of the place
and have to be responsible for all the outrages of the badmashes and often
receive the first blows from the policeman’s batons. They, besides, incur
the disirleasure of the school and college authorities whose punishment they
have to submit to; they further disobey their guardians who might refuse
to finance them further, which spells their nun. I can understand youth
movements which aim at doing such corutructive work as teaching the
ignorant peasants, qjreading knowledge of sanitation, etc., during holidays;
but to see them turn agairut their own parents and teadiers and walk
along streets in questionable company and help the breaking of law and
order is a sorry spectade. May I request you to advise the politicians not
' Only extracts are r^roduced here.
156 TH£ aOLIJBCTED WORKS OF MAHATMA GANDHI
to draw the atudents ih>m their legitiinate work to make their demonstra*
lion mon effective? ...
The correspondent has written in the hope of my condemn-
ing the participation by the student world in active political
work. But I am sorry to have to disappoint him. He should have
known that in 1920-21 I had not an inconsiderable share in draw-
ing students out of their schools and colleges and inducing them
to undertake political duty carrying with it the risk of imprison-
ment. I think it is their clear duty to take leading part in the
political movement of their country. ITiey are doing so all the
world over. In India where political consciousness has till recent-
ly been unfortunately confined in a large measure to the English-
educated class, their duty is, indeed, greater. In China and
Egypt it was the students who have made the national movement
possible. They cannot do less in India.
What the Principal might have urged was the necessity of
students observing the rules of non-violence and acquiring control
over the rowdies, instead of being controlled by them.
Maoaulay’s Dreams
A fiiend sends me the following quotation from Macaulay’s
Life and Letters:^
On the 7th March 1835 Liord William Bentinck decided that “the- great
object of the British Government ou^t to be the promotion of European
literature and science among the natives of India;’’ two of the orien-
talists retired from the Committee of Public Instruction; . . . and
Macaulay entered upon the functions of President. . . .
“Our English schools,*’ said Lord Macaulay, “are flourislung wonder*
fully. . . . The effect of this education on the Hindoos is prodigious. No
Hindoo who has received an English education ever remains sincerely
attached to his religion. . . . It is my firm belief that if our plans of
education are followed up, there will not be a single idolater among the
respectable dasKS of Bengal thirty years hence. . . .’’
I do not know whether Macaulay’s dream that English-
educated India would abandon its religious beliefi has been real-
ized. But we know too that he had another dream, namely, to
supply through English-educated India clerks and die like for the
English rulers. The dream has certainly been realized beyond aU
expectations.
1 Only extracts arc reproduced here.
KoTfis 157
Peaoe amidst Strife
Before now I have shared with the reader some of the beauti-
ful things that a fiiend sends me from time to time for my Mon-
day silence. I am tempted to share with him the following further
instalment which has been lying with me in my jacket for a long
time. All but the last two are extracts from Buddhistic writings.
The last but one is from Emerson and the last of all is a Hindu
proverb.
Like a beautiful flower full of colour^ without scent, the fine words
of him who does not act accordingly are fruitless. ,
A mind unshaken by life’s vicissitudes, unstirred by grief or passion,
is the greatest of all blessings.
There never was, there never will be, a man who is always praised,
or a man who is always blamed.
As a solid rock is not shaken by the wind, so wise men falter not
amidst blame or praise.
Let us live happily, then, not hating those who hate us.
Let us live fiee from hatred among men who hate.
Let us live happily, then, free from ailments among the ailing.
Let us dwell free from afflictions among men who are sick at heart.
Let us live happily, then, free from care among the busy.
Let us dwell free from yearning among men who are anxious.
Let us live happily, then, though we call nothing our own.
We shall become like the bright Gods, who feed on happiness.
The greatest prayer is patience.
Never in this world does hatred cease by hatred.
Hatred ceases by love : this is always its nature.
Reverence and lowliness,
Contentment and gratitude,
The hearing of the Lord at due season.
This is the greatest blessing.
As a mother, even at the risk of her own life, protects her son, her
only son: so let a man cultivate goodwill without measure among all
beings.
Let him cultivate goodwill without measure toward the whole world,
above, below, unstinted, unmixed with any feeling of differing or oppos-
ing interests. Let a man remain steadfastly in that state of mind all the
while he is awake, whether he be standing, waJkizig, sitting or lying down.
This st^te of heart is the beat in the world.
By rousing himself by earnestness, by restraint and confrol, the wise
man may make foF himself $n island which no flood can overwhelm.
158
THE GOLLEQTED WORKS OF MAHATMA GANDHI
As the bcc — injuring not
The flower, its colour, or scent —
Flies away, taking the nectar :
So let the wise man dwell
Upon the truth.
Ye taught my lips a single speech
And a thousand silences.
Even Buddha was once a cart-horse, and carried the loads exf
others.
Toung India, 29-3-1928
m. ON FASTING
The reader is familiar with the letters of a Polish professor
from which 1 have published extracts from time to time iu these
columns. 1 In one of his letters referring to my fasts he writes:®
1 publish this as being of use to the reader who is interested
in such researches. The physical and moral value of fasting is being
more and more recognized day by day. A vast number of dis-
eaises can be more surely treated by judicious fasting than by all
sorts of nostrums including the dreadful injections — dreadful not
because of the pain they cause but because of the injurious by-
products which often result from their use. More mischief than
we are aware of is done by the drug treatment. But not many
cases of harm done by fasting can be cited. Increased vitality is
almost the universal experience of those that have fasted. For
real rest for body and mind is possible only during fasting. Sus-
pension of daily work is hardly rest without the rest that the over-
taxed and overworked digestive apparatus needs in a multitude of
cases. The moral effect of fasting, while it is considerable, is not
so easily demonstrable.® For moral results there has to be perfect co-
operation from the mind. And there is danger of self-deception.
I know of many instances in which fasting undertaken for
moral results has been overdone. To a limited extent it is a most
» Vol. XXXIII, pp. 245-7 and Vol. XXXIV, pp. 314-6.
2 Nfot reproduced here. The correspondent had narrated his experiments
in fasting and said that it not only inorea.sed bodily activity but also spiritual
enlightenment.
3 The correspondent had written; “Whenever I have a moral or intelleo.
tual difficulty, I fast. . . . Once I had a dilficulty with a printer who delayed
my work in order to print other more profitable things. By fasting I suc-
ceeded in changing his mind. . .
L&Tt&S. to tlRlniA bBVl
159
valuable agent if the person fasting knows what he is doing. There
was considerable force in the warning given by the Prophet against
his disciples copying his fasting over and above the seiai-&sts of
Ramzan. “My Maker sexxds me food enough when I fast, not so to
you,” said the Prophet. Of what use is a spiritual fast when the
spirit hankers more after food the longer the body is starved?
Young India, 29-3-1928
183. TWO CORRECTIONS
Two lamentable errors have crept into the footnote to Mr.
Ireland’s letter printed at page 93 in Young Ind%d\ of the 22nd
instant. About the middle of the column one reads: “God
reaches earth through millions of ways not understood by us.”
The stenographer heard “earth” when “us” was spoken. The sixth
line afler this one reads: “It is like many other things which we
can perceive”, etc. The context would show that “not” is obviously
omitted from the sentence. It should read: “It is not like many
other things”, etc.
Yotmg India, 29-3-1928
184. LETTER TO URMILA DEVI
Satvaoraha Aserau,
Sabarmati,
March 30, 1928
DEAR SISTER,
1 have your letter. You are never without troubles. But they
^ould be treated as chasteners. Dhiren’s case is difficult to
advise upon.* Idealistically he should disobey every order of extern-
ment and internment and submit to any pimishment that may be
given to him. But that is a matter for himself to judge. Before he
can disobey the orders I have in mind, he must have the inner
* Vide “Diflfercnce Stated”, -22-3-1928.
2 The addressee had written ; “. . . There is trouble about Dbiren also.
The Government propose to extern him from Bengal. I do not think that cata-
strophe nan be avoided. He can of course refuse to sign the order, but in that
case he will be liable to prosecution which mig^t result in 3 years rigorous
imprisonment. . . ” (S.N. 13126).
160
COLLtOlteD yfdntxi OV UAAA . titA . tiANbm
conviction that disobeying is a duty and imprisonment for disobey-
ance not a task but a matter of joy. And such joy is possible only
when one considers such imprisonments as conducive to indi-
vidual as well as national growth. But what actually should be
done I cannot really confidently say. You know Dhiren better
than I do and after all Dhiren will be largely guided by what you
would have him to do. You must also consider to what extent you
will be able to bear his imprisoiunent and sufferings, and then
come to a conclusion. Of course Dhiren if he submits to the ex-
temment order is due to come to the Ashram and stay as long
as he likes. There is always work for young men like him.
Nothing is yet fixed about the proposed visit.
Tours sincerely,
Srjuati Urmoa Devi '
4A Nafar Kxjndu Road
Khauohat, Calcutta
From a photostat: S.N. 13126
185. LETTER TO SECRETART, ALLntDIA SPIJ/MRS’
ASSOCIATION
Satyaoraha Ashrau,
Sabakmati,
March 30, 1928
TO
The Secretary
A. I. S. A.
Ahhedabad
DEAR SIR,
With reference to your letter No. 2169 dated 28th instant
regarding private agencies, it is difficult to give an opinion
straightway. 1 do consider it necessary to acquire greater control
over private agencies. Before I can advise, it be well to obtain
concrete suggestions fi:om the Tanulnad Agency.
Tours smeerefy .
From a microfilm: S.N. 13139
186. LETTER TO SHANTIKUMAR MORARyi
SATYAaRAHA AsHRAU,
Sabarmati,
March 30, 1928
icy DEAR SHANiXCUMAR,
You must continue to send me all new additional &cts and
figures. I enclose herewith the combined balance-sheet sent by
you the other day.
Tows sincerely,
Froca a photostat: S.N. 13125; also G.W. 4786. Courtesy: Shantikumar
Moraiji
187. LETTER TO JV. R. MALKAJfl
Satvagraha Ashrau,
Sabarmati,
March 30, 1928
MY DEAR MADKANI,
I have your letter. You must not hesitate to write to me
about yoTur wants, and any other matter. I shall try to meet you
as far as possible, but you might be called upon to face priva-
tions. Bickerings at home too may be a national servant’s lot.
Thakkar Bapa saw Sir Purushottamdas about yoiur salary and
Sir Purushottamdas considers your receiving salary from the
Central Committee as the most natural thing and Rs. 150 as
quite reasonable. Now I shall have to ask for Rs. 200. I don’t
anticipate any difficulty.
I am trying to find out whether Jethalal or Parshatlal can be
spared. Kalyanji and Naraharibhai it is impossible to spare. Nara-
hari has his own work chalked out for him and Kalyanji must be
buried in Bardoli. But I have an able businessman just now
fiiee for such work. He is Jaisukhlal Gandhi. He was in charge
of Amreli Khadi Karyalaya. It is now being rearranged and Jai-
sukhlal is being made free. Your letter under reply comes just
in time to keep him free. But it is necessary to send him to Amreli
for winding up the head office and despatch all the stock here.
This is likely to take a fortnight. I have just had a talk with him
162 THS COLLECTED WORKS OR MAHATUA OANDHt
as to whether he is prepared to do the thing. He is agreeable
provided I let him go to Amreli straightway and wind up the busi-
ness tliere. I have sent a wire* to you today. If I do not receive
your reply at once, you will have to give a fortnight to be counted
after receiving your final reply.
Tours situmly,
BaPU
SjT. N. B.. Malkani
People’s Flood Relief Gommittbe
Hyderabad (Sind)
From a photostat: G.N. 951
m. LETTER TO MURIEL LESTER
March 30, 1928
I have replied to your cablegram. Nothing is yet certain. I
am not clear in my own mind as to what I should do. I am now
in correspondence with M. Romain RoUand. His final reply will
help me to come to some decision. If the visit to Europe is deci-
ded upon and if I reach in time I would gladly perform the opening
ceremony^. But so far as I can see I can’t possibly reach in time.
There seems to be no occasion to leave India before May if at all.
I may therefore suggest your making other arrangements.
As for staying with you, of course, I would love to do so if
you can harbour me and my companions, because if I do come
I shan’t be alone.
Tours sineerefy.
Miss Muriel Lester
K mosLEY Hall
Powis Road
Bow
London, E. 3
From a photostat: S.N. 14949
I This is not available.
* Of the Handicraft Room on July 7
m. LETTER TO G. D. BlRlA
Satvaoraha Ashram,
Sabarmati,
Rmuamam [Meereh 30, 1928Y
BHAI OHANSHYAMDASJI,
I have your letter. I have not been able to take a decision as
yet about going to Europe. I am not keen on it. The desire to
meet Romain Rolland is certainly there. But 1 am awaiting his
letter in this connection. A letter has come, but it does not in-
cline me to go. If at all I go, it will be in May and I shall be
back in October. I shall try to stay with you in Mussoorie even if
it is for only a few days. I want to remain here up to April 13*.
Please let me have your opinion on what I wrote inviting the
co-operation of mills in the boycott of foreign cloth.*
Write in detail about your health. ' Are you now able to eat
anything?
Tom,
Mohandas
From the Hindi original: G.W. 6155. Gouitesy: G. D. Birla
190. SPEECH AT ASHRAM ON RAMANAVAMI DAY
March 30, 1928
The Rama of whom we sing is not the Rama of Vahniki,
nor even the Rama of Tulsi — although his Ramayana is very dear
to me and I consider it an incomparable work, I never seem to
have enough of it once I start reading it. Today, however, we
shall not think of Tulsidas’s Rama or the Rama of Girdhar’s
Rjomayana, much less the Rama of Kalidasa or Bhavabhuti. There
is great beauty in Bhavabhuti’s Uttararamachanta. However, here
is not the Rama whose name we may redte to cross to the other
shore or whose name we may repeat in moments of despair. If
someone is suffering unbearable pain I tell him to repeat Rama-
nama. If someone is unable to sleep I tell him too to repeat
‘ From the contents it is clear that the letter was written in 1928.
* Last day of the National Week
3 ynt “What Can Our Mills Do?”, 15-3-1928.
164 THE aOLLEOTED WORKS OR MAHATUA OANBHI
Ramanama. This Rama is not the son of Dasharatha or the
husband of Sita. In fact he is not the embodied Rama. The Rama
that dwells in our hearts cannot possibly have a physical form; the
heart is no larger than a thumb and the Rama who dwells in
some niche there could not have a body, nor could he have been
bom on the ninth day of the month of ChaUra in a certain year.
He is birthless. He is the Creator, the Lord of die universe.
Hence the Rama whom one wishes to remember, and whom one
should remember, is the Rama of one’s own imagination, not the
Rama of someone else’s imagination.
If we keep this in mind, many doubts that trouble us would
not arise at aU. Many times we wonder how the Rama who
slew Vali could be called the Perfect One. I too come across
many such questions, and I am amused. What great achievement
is there in having slain someone, by fair means or foul, or to
have destroyed the ten-headed Ravana, if ever there was one
such. In this modem age, even if a Ravana is bom, not with
twenty but countless hands, a child standing behind a cannon can,
by firing a single ball, send aU his arms and heads flying. We
would not regard such a child superhuman; we would look upon
him as a big monster. I believe that we do not wish to acquire the
strength of a super-monster. We would not attain peace by wor-
shipping him. We should worship Him, the Inner Ruler, who
dwells in the hearts of all, yet transcends all and is the Lord of all.
It is He of whom we sing: Mirbalkt hal The song also men-
tions Draupadi’s despair. Now, what had Draupadi to do with
an embodied Rama? Yet, the poet has sung that Rama saved
Draupadi’s honour. The Rama mentioned here is the One who is
common to all and yet comprehended by none. It is this Rama
whom we remember. Between this Rama, the Inner Ruler, and
’Kriahna there is no difference.
We celebrate the festival of Rama’s birth so that we may
practise some self-restraint, and the children may enjoy innocent
pleasures and learn some lesson by reading the Rmnayam. Man,
who is himself embodied, cannot easily conceive God in any other
form. His imagination camiot go farther. Therefore he conceives
Grod as being incarnated in human form. Hinduism has boundless
tolerance. Hence God has been described as descending in the
forms of a fish, a boar and a man-lion. In this way having super-
imposed a form on God, men conceived Him as having a body and
then imagined Him as taking birth. And when we speak of His
i ‘Rama, strength of the weak’, the opening words of a popular song
SFEEaS AT ASHEIAM ON RAMANAVAMI DAY 165
avatars to protect dharma whenever dharma declines and adhama
flourishes, it is true only in the manner and to the extent which
I have just described; how else could we say that the birthless
One took birth? There is no reason to believe that any historical
figure was the incarnation of God or God as a historical figure
was bom in human or any other form. If a person is endowed
with all the qualities of God, he may be called an incarnation of
God. It was because of their divine qualities that all those great
men of the past were regarded by people as either plenary or
partial incarnations. And yet, knowing this, different devotees
have described the same God in the Rama of Vahniki or Tulsidas
and there is no harm in singing those bhajans. If we bear in mind
what I said earlier, we would not be deluded. If someone wishes
to confuse us confronting us with conundrums, we should tell him
that we do not worship embodied Rama as conceived by any-
one; we worship our own Rama who is flawless and formless.
As we cannot reach Him direct, we sing bhajans that describe Him
as personified, and then try to apprehend Him in His purity.
So long as we are unable to see through the wall of the body,
the qualities of trath and non-violence will not become fully manifest
in us. When we think of pursuing tmth, we must stop mistaking
the body for ourselves, for we shall have to die in the pursuit of
truth. , The same is tme of non-violence. The body is the root of
ego. One who has attachment to the body cannot free himself of
the ego. I cannot become whoUy free of violence so long as I have
the feeling that this body is mine. One who desires to have a vision
of God w^ have to transcend the body, to despise it, to court death.
It is only when we master these two qualities that we can be
saved, that we can practise brahmaeharya and so on. How can we
do without, truth if we wish to practise such vows? The face of
truth is hidden by a golden lid.‘ Why should we fear to speak the
truth or to act truthfully? How can we catch a glimpse of truth
so long as we do not remove the glittering lid of untruth? If
anyone commits an offence, are we willing to love him instead
of getting angry with him? Although we sing that this world is
insubstantial, do we know at all what the word implies?
“If you wish to know me,” says Rama, “you must flee the
world.” But the body cannot be wished away. Having trained
ourselves to look upon the world as unreal, we may go about our
business as a matter of duty aU the time and still fihd Rama.
That is the teaching of the Gita. This is why I regard the Gita
1 Ishopamshadf v. 15
166
THE aOLLSaTED WORKS OE MAHATtfA OAHDHI
as spiritual dictionary. Tulsidas teaches us the same truth through
beautiful poetry.
The key, however, is the one that I have given, namely, that
the Rama in our hearts is the Ferryman who will take us across.
We cannot all create poetry as Tulsidas did. But we can fill
our life with poetry by bringing Grod into it.
[From Gujarati]
J^avqjivan, 1-4-1928
191. SPEECH AT GATHERING OF STUDENTS
AND TEACHERS, AHMEDABAD^
March 31, 1928
Mabatmaji, addressing the students, expressed satisfaction that his suggest-
ions had been carried out. He however regretted that the boys were not as
clean as they ought to be. Putting on khaddar, he said, indicated that they
were dean both bodily and in their hearts.
The mill-owners, Gandhiji continued, were not extending their helping
hand by becoming liberal in donating money. He was conferring with the
mill-owners and requesting them to pay all the money subscribed by them to
the Tilak Swara/ Fund for the benefit of the children unconditionally without
interfering in any way in the administration of the schools, which must be
solely left to the Labour Union. Even if they did not give any money these
schools would go on.
God is great and if you have faith in Him you would get money fixmi any
source, provided you have true ideals.
To teachers, Gandhiji said that they must not make any use of books
for imparting education, as books spoiled eyes and blunted the intellect He
himself had experienced that. He imderstood that in Russia they were conduct-
ing one thousand schools for peasants and that they were giving education
without the aid of books by making all possible use of the senses. He asked
them to dean their own houses and streets themselves and not to depend on
others for doing the same.
Gonduding, Mahatmaji asked them to make their schools ideal in every
way, so that the boys and girls of the miU-owneis might envy them and the mill-
owners might be tempted to send their children to the labour schools. On truth
depended the foundation of education, and they must always resort to truth.
The Hindu, 31-3-1928
1 A spinning demonstration by the students of the SChools nm by the
Ahmedabad Labour Union was hdd in the monting.
192, LETTER TO SUBHAS CHAJ^DRA BOSE
The Ashram,
Sabarmati,
March 31, 1928
DEAR FRIEND,
I have for a long time wished to write to you just a line.
I was told that 1 could look forward to meeting you at Madras.
But that was not to be. -
Will you kindly tell me why you have preferred the cry of
boycott of British goods, principally Britirii cloth, to boycott of
foreign cloth and why also boycott of British clo& only pending
settlement?
I hope you have regained your original health.
Tours sinctrtly,
SjT. SuBHAS Chandra Bose
Galoutta
From a photostat: S.N. 13143
193. LETTER TO SHAJfTIKUMAR MORABJI
The Ashram,
Sabarmah,
March 31, 1928
Uty DEAR SHANTlKtrMAR,
I have your letter. The terms that I think the mill-owners
should agree to are as follows:
(1) The prices should be regulated by a special committee
representing all interests.
(2) The production both as to kind and quantity should
also be regulated by the said committee.
(3) Mills should cease to sell any miU-clotb under the name
of khadi and should cease within three months at the outside of
the date of acceptance of terms to manufacture any cloth that is
likely to compete with khadi and to this end the committee will
specify from time to time what the mills may not manu&cture.
(4) Mills wiU organize not only the sales of mill-cloth but
they wiU seU khadi also through the agmdes thus organized.
168 THE aOELBOTED WOBXS OE MAHA.TMA OAHSHI
(5) Mills should use no foreign yam, no foreign silk, no
foreign wool nor artificial silk.
(6) Mills should whole-heartedly identify themselves with
tlxc boycott of foreign cloth movement and to this end should put
forth all tlieir energy towards gaining control over piece-goods
merchants, other middle men and cotton market in so far as it
may be possible.
(7) If a clear understanding is arrived at with mills, khadi
depots will naturally become agencies for the sale of miU-doth
und(T terms laid down by the said committee.
(8) Mills should hand to the said committee such funds as
may be required from time to time for propaganda. This, in my
opinion, may not exceed one lakh of rupees.
This letter is being hurriedly dictated. • You will therefore please
supplement tlicse conditions with those stated in the two issuM
of Toung India} if there is any omission. You will not publish this
letter in any case, and, you will please remember that these^ are
only my own personal views, and if anything substantial is to
come out of these talks, [th]ere will have to be a formal meeti[ng
of a]ll concerned.
Tours sineersly,
M. K. Gandhi
SjT. Shantikumar
Bombay
Prom a photostats G.W. 4787. Gourtesyi Shantikumar Morarji
194, LETTER TO RAI HAREKDRANATH
The Ashram,
Sabarmati,
March 31, 1928
DEAR SIR,
I have your kind telegram. I am extremely sorry ^ mat 1
shall be unable to attend the Conference. I however wish you
» m “What Can Our Milb Do?”, 15-3-1928, and 'Towign Cloth
Boycott— Some QpestionB”, 22-3-1928.
KATYAORABIS, BEWAKEI 169
all success and hope that the Conference will not forget khaddar
which represents the dumb millions. '
Tours siacertly,
SjT. Rai Hakzndranath
Chairman, Rboeption Commttteb
Bengal PkoviNaiAL Coneebenqe
Chandri, Caloutta
From a microfilm: S.N. 13142
195. SATTAGRAHIS, BEWARE!
When a member of the Hunter Committee asked General
Dyer the leading question with reference to the Jallianwala Bagh:
“Was it your idea to instil fear of the Gk)vemmcnt in the minds
of the people by acting ruthleMly?” the latter, enthusiastically
accepted the suggestion and replied in the afiBrmative. However,
the reign of terror had not begun with General Dyer. It is the
legacy of tradition and the monopoly of Indian bureaucracy. It
can, however, be said that General Dyer gained notoriety for this
repression. Hence we know it also as Dyerism. As bureaucracy
is dependent for its very existence on a policy of Dyerism, it does
not hesitate to seek shelter under the latter when occasion arises.
According to it such an occasion has arisen in Bardoli. Hence it
may be said to have launched repression on the bania satyagrahis
who are regarded as cowardly and submissive. Eight of these satya-
grahis have been served with notices that if they do not pay up
their land revenue stipulated therein before the 12 th of April,
their lands will be confiscated. The notice served on one bania
gentleman shows the amotmt of revenue due as Bs. 160. Pei^
haps we could not have fo\md fault with die Government if it had
confiscated land worth Rs. 160, but to coxifiscate land worth
thousands of rupees for the sake of Rs. 160 is nothing but repres-
sion. Under this policy, on certain occasions, the punishment
for a slap is not another slap but the gaUows. We shall call any-
one who extorts a thousand rupees for a debt of one rupee a
tyrant, a ten-headed Ravana.
vhiat reply will the banias, who are said to have fore-
thought, give to this? Will they betray cowardice or prove them-
selves worthy of having joined the army of satyagrahis?
Vallabhbhai has warned not once but repeatedly that the
Government has by legislation acquired the right to confiscate
170 THE aOLLEQTED WORKS OF MAHATMA OANDHI
land, to imprison people, etc., and that it has time and again
given proof of the fact that it will not hesitate in the least to
exercise those rights. Hence neither they nor others should be
flabbergasted by this notice of confiscation. They should have
faith that the Government will not be able to derive any bene-
fit from the land which would be confiscated in this manner and
that it would not go to a traitor who would come forward to
purchase it if it is auctioned. Land which has been filched in this
manner is like unprocessed mercury which is bound to erupt as boils.
Land is not more precious than one’s pledge or one’s self-
respect. There are myriads of landless people in this country.
During the last floods, many people’s lands were eroded and layers
of sand have now been deposited over them. Just as Gujaratis
withstood the wrath of the heavens with courage and fortitude,
may the satyagrahis of Bardoli similarly put up with this wrath
of the Government and may they stand by their pledge!
[From Gujarati]
Jfcmajiveatt 1-4-1928
196, THE NATIONAL WEEK
The forthcoming National Week is the ninth of its kind. In
this Week, we should take stock of the progress made by us.
However, instead of that we find despondency in many places.
For us this Week is the time for calculating the national sum total
of achievement, for introspection and for self-purification, for
uniting the hearts of Hindus, Muslims, Parsis and others, for
Hindus to welcome in their midst those men and women who have
been regarded as untouchables and to serve them, and for Hindus,
Muslims and others to take exclusively to khadi and boycott
foreign cloth.
However, today we seem to have forgotten these
limbs which sustain the nation. Those who have aith
in any of these causes are making efforts to promote them.
But now all this is not being done on an extensive scale. Today
we do not hear people say, as they used to do in the past, that
swaraj cannot be secured without these.
An attempt should be made during the National Week to
bring about a change in this state of a&irs. Those who have an
unswerving faith in constructive activity should make great efforts
in this direction, irrespective of whether some or all national insfi.
THE NATIONAL WEEK
171
tutions make such an effort; it is only from such efforts that an
all-embracii'.g activity will and must start again. None should
entertain any doubts that khadi is the one visible activity that
can be taken up by children, men, women, Hindus, Muslims
and all others. The talk of boycott is everywhere in the eiir.
However, there seems to be some confusion regarding boycott at
the moment. Some persons advocate the boycott of British goods,
others of British cloth alone and that too until such time as a
peaceful solution is arrived at, while yet others advocate the
permanent boycott of foreign cloth. All these things cannot go
on at the same time. After the first two intentions had been pro-
claimed for twenty years, the people found on deeper reflection
in 1920 that the only way of boycotting foreign cloth which
was possible as well as obligatory was to replace it by khadi.
Moreover, this idea of boycotting foreign cloth does not depend
on any conditions but holds good for all time. And that which
is everlasting is beneficial even in small measure whereas that
which is dependent on conditions is beneficial only if it materi-
alizes in an appropriate measure. If the latter brings about
only partial results, it may even prove harmful.
Hence we ought to free ourselves from this delusion and
make constant efforts to carry on propaganda for khadi for the
sake of boycotting foreign cloth or, in other words, for the sake
of the poor of India. In order to do that:
1. those who do not already wear khadi should do so and
advise others to do likewise;
2. all should spin as much as possible and inspire others to
do likewise;
3. all should contribute as much as possible for this cause
and collect funds from neighbours.
In this connection, what Shri Vithaldas Jerajani writes is
worth noting
The figures given here are worth pondering over. Bombay is
the barometer for gauging the feelings of poUtically-conscious
India. It is not too great a venture for Bombay to reach the
figures of the first year. That is like a drop in the ocean in the
matter of making the boycott a success.
[From Gujarati]
J^caajioan, 1-4-1928
*The letter is not translated here; md» ‘'Notes’*, 29-3-1928, sub-title,
“Special for National Week”.
m. Mr NOTES
Orissa’s Flight
I give below an extract^ from Shxi Ghhaganlal Gandhi’s letter:
The reader should remember that these starving children
who wander about aimlessly, who pick up from the sand and eat
banana skins which have been thrown away, are our own bro-
thers and sisters. If we proudly call India our mother, we cannot
but look upon these forlorn children as our brothers and sisters.
What can swaraj mean to them? What will they say if we ask
them to define swaraj? Shall we ^ fill their stomachs by throwing
uncooked rice at them by way of alms? Shall we let them pick
up banana skins from the sand? Shall we let them eat rotten
grain? Or shall we make human beings of them by making them
industrious and providing them with some occupation? In my
humble opinion, swaraj lies hidden in the search for a remedy for
the starvation in Orissa.
Cheap Khadi
The person in charge of the Shuddha Elhadi Bhandar on
Richey Road has sent the following note*:
If we wish to boycott foreign cloth, the stock of khadi lying
in this shop will be sold out on a single day of the week.
One such shop i^ould not have much difficulty in meeting its
expenses.
[From Gujarati]
Naoajimttf 1-4-1928
1 Not translated here. It gave a harrowing picture of Orissa in the grip
of famine.
2 Not translated here. It contained the rates of rebate ofiered on dii&jent
varieties of khadi during the National Week from April 6 to April 13. Vide
also “Notes”, 29-3-1928, sub-title, "Special for National Week”.
198. LETTER TO SATIS CHANDRA DAS GUPTA
Satvaoraha Ashram,
Sabarmati,
April 1, 1928
DEAR SATIS BABU,
I have your letter. Of course the mill-owners would gladly give
whatever may be wanted if only we would undertake to advertise
their wares; but it is not possible for us to do so imless they accept
our terms. Copy of the latest correspondence will interest you.
You will please treat the whole thing as strictly confidential.
I wi^ Hemprabhadevi could be induced to give up her
moroseness which creeps upon her so often even against her will.
Yours sinemb),
Enel. 2
From a photostat: S.N. 13144
199. LETTER TO OTTAMA BHIKKHU
Satvaoraha Ashram,
Sabarmati,
April 1, 1928
DEAR FRIEND,
I have your letter for which I thank you. I am sorry in-
deed that anybody should have mentioned anything to you
about my proposed visit to Burma. Even if I come to Burma I
do not expect any contribution fi'om Burmese. If I come I should
certainly hesitate to express my views on the political situation until
I had studied it and could speak on it with confidence.
Tours sincerely^
Rev. Ottama Bhikefiu
Shwezady KvAxmo
Aeyab
From a photostat: S.N. 13145
200. LETTER TO JAWAHARLAL NEHRU
Satyaosaha Ashram,
Sabarmati,
April 1, 1928
MY DEAR JAWAHAR,
I have your letter.
The enclosed copies will teU you what progress is being made
in the negotiations with the mill-owners. I however agree with
you that nothing will come out of them at the present moment.
But the negotiations may fructify on due occasion. There was a
time when the mUl-owners were absolutely defiant about boy-
cott propaganda. I shall write to you after these negotiations are
finished.
Though Romain Rolland’s first expected letter has arrived
and [he] warmly looks [forward] to my proposed visit, it does
not enable me to come to a decision. As the time for arriving
at a fixed decision is drawing nearer, my diffidence is growing.
There may be however a cable firom Rolland next week and it
may decide my fate.
Meanwhile there is no going to Singapur. I am fixed up here
for the time being. If I do not go to Europe, 1 am due to go to
Burma and pass there two months, going to a hill-side and making
collections during my stay there.
I am quite of your opinion that some day we shall have to
start an intensive movement without the rich people and without
the vocal educated class. But that time is not yet.
You do not teU me where Kamala is to pass the summer
months.
Tours sineerdy.
From a photostat: S.N. 13147
201. LETTER TO H. M. AHMAD
Satyaoraha Ashram,
Sabariiiati,
April 1, 1928
DEAR FRIEND,
I have your letter. I am passing it on to a fidend* who is
better able to reply to your questions than I am, and I have
asked him to write to you directly.
Touts sincerely,
H. M. Ahmad, Esq..
Sqhuhumannstr. 1 7
Berlin N.W. 6
From a microfilm: S.N. 14276
202. LETTER TO SHUAIB dURESHl
Satvaoraha Ashram,
Sabarmatt,
April 1, 1928
MY DEAR SHUAIB,
You never write and I somehow copy your bad example. An
opportunity has now offered itself to breaJi through that undesi-
rable practice.
I enclose herewith a letter. You are better able to answer
the two questions than 1 am. I have told Ahmad that I have
passed the letter on to you. Please therefore answer his two
questions as briefly as you can.
What are you doing? How are you feeling? I do expect
great things from you.
Tours sincerely f
From a photostat: S.N. 13148
1 Vide the following item.
203. LETTER TO SADASHIVAM
SaTYAORAHA ASHRAlf,
Sabariiati,
April 1, 1928
UY DEAR SADASHIVAM,
Sjt. Jeevanlalji of Calcutta requires rest aud change. He has
been advised to go to Bangalore. Will you please secure a small
bungalow or a flat on monthly terms ? It should be well lighted,
well ventilated and roomy. The more isolated it is the better, as
it is required for recuperation. The sanitary surroundings should
be perfectly good. If such a bimgalow is available, before closing
I weint you to telegraph to me giving me the situation and terms,
I would like you to give this matter early attention.
Sjt. Jeevanla^i’s Madras agent — ^he has a branch of his busi-
ness in Madras — ^will see you perhaps in this connection. You will
then please help him.
Yours sincerely,
From a microfilm: S.N. 13149
204. LETTER TO C. F. ANDREWS
Satyagraha Ashram,
Sabarmati,
April 1, 1928
MY DEAR CHARLIE,
I have been regularly receiving your letters. But I never
get the time to write to you. I had your telegram also. There is
the expected letter from RoUand. He seems to like the idea of my
going and has been already prompting associations to send me invi-
tations. But as the time for deciding is nearing, I am growing
more and more difiident. I am still waiting before coming to a
final decision for his expected cable.
Mr. Mukul Dey is here and began operation immediately
he came.
I have not been able yet to talk with Ambalal. I will not fail
to do so. 1 hope it is not a case of phthisis with Rati’s wife. Can’t
LETTER TO RAMJI DAS JAIMI 177
you persuade Gurudev to take a long rest in Europe? There
is no reason for him to age so quickly.
Tows svKtrely,
From a photostat: S.N. 13150
205. LETTER TO RAMJI DAS JAIKI
SATVAORApV AshRAK,
Sabaruati,
April 1, 1928
DEAR FRIEIU},
I have your letter. I fear that it is distance that lends en-
chantment to the Ashram. 1 do not know that at your age and
with your habits already formed you could exchange your compa-
ratively soft life for the comparatively hard life of the Ashram,
But if you are seriously desirous of being in the Ashram, you should
first of all study its constitution and then come and live in it for
a few days and see for yoiirself its life.
I am sorry I have no copy of the constitution at the present
moment. But it is reproduced in Natesan’s publications of my
writings and speeches. The constitution has undergone alter-
ations but nothing of a substantial nature. You wiU notice in it that
it is necessary for the inmate of the Ashram to live the life of a
celibate.
Tows sinurdy,
Rai Saheb ILamji Das Jaini
P.O. Majttha, Dt. Amritsar
From a microfilm: S.N. 13136 a
XXXVI-12
206. LETTER TO REMINGTON TTPEWRITER CO.
Satyaoraha Ashrau,
Sabaruati,
April U 1928
Messrs Reionoton Typewriter Go., Ltd.
Yusup Building
Corner of Ghurchoate Street and Esplanade
Bombay
dear sir,
I am in receipt of Rem. Portable No. 61625 which I had
sent you for slight repairs and adjustments.
I am exceedingly glad to say that the machine is working to
my entire satisfaction.
Thanking you,
Tws faitlifidly.
From a microfilm; S.N. 13146
207. LETTER TO SATTANANDA
Satyaoraha Ashram,
Sabarmati,
Apnl 3, 1928
DEAR SATYANANDA BABU,
I have your letter. It gives me joy to think that you do
remember me occasionally. You will have seen from the pages of
Your^ India that I am trying my best to induce mill-owners to
ghoiil der the burden of bringing about a boycott of foreign cloth.
We may not go beyond the negotiations at the present moment.
But the ground will have been prepared for future action, if we
can do nothing just now.
I am not at all sure in my mind as to the propriety of going to
Europe. I am therefore still vegetating and still awaiting for the
rail from within. The next fortnight will perhaps decide the mat-
ter. If, however, the negotiations take a concrete ^pe, of course
I do not go because I flatter myself with the belief that a successful
prosecution of the boycott -will demand my continuous presence
ia India.
Tours,
From a photostat: S.N. 13155
208. LETTER TO RAMI GAJfDHI
Satyaoraha Ashram,
Sabarmati,
April 3, 1928
am. rami,
I have your letter. The handmiting this time cannot be
considered good. The lines are not straight. You should improve
your health. Look forward to doing a good bit of khadi work
during the National Week.
Blessings fiom
Bapu
From a photostat of the Gtyarati; S.N. 9707
209. LETTER TO N. R. MALKANI
The Ashram,
Sabarmait,
April 4, 1928
MY DEAR MALKAMI,
I have your telegram. 1 am sending not Jaisukhlal Gandhi
but Mathuradas who is bringing this letter. He is perhaps better
fitted for the work because Ids knowledge of English is better and
being a Gutchi knows the language and habits of many people
there. Of course he is a well-tried worker. He has been working
in connection with khadi for many years now and has a wide know-
ledge of mercantile business. He was bom and brought up in
Malabar. He really came with Lakshmidas. He has been just now
taken up by Kakasaheb for the Vidyapith in order to develop the
charkha work. Therefore he is loaned to you from the Vidyapith
and his honorarium will be paid by the Vidyapith. His travelling
expenses are being paid just now on your accoimt, that is, the
Committee’s account, but if there is any difSiculty about paying
his railway expenses, you will please tell me. I take it that you
won’t want to keep him beyond 15th of May. If you do want any-
body beyond that time, I will have to send you someone else
because he will be wanted by Kakasaheb on the first of June and
before that he would want to go to Gsdicut to bring his family.
180 THE GOLLEOTED WOIUCS OF MAHATHA. GANDHI
About your own honorarium, I have now a letter from
Thakkar Bapa who says you told him also that you would want no
more than Rs. 150. What is this? 1 do not mind the Rs. 200,
but I want to know how you came upon Rs. 150 and why after-
wards you had to increase your demand? 1 am anxious for all
of us to be deliberate and firm in all we do. The only hope I see
of our regeneration lies in some at least developing decision, fore-
thought and the like. You are not to take this aihiss, nor to revert
to Bi. 150 unless you can clearly do so whilst you are doing
relief work. But if you find that you made a miscalculation or if
you fixed Rs. 150 without previous consultation with Mrs. Malkani
and others concerned, you must humbly make the admission and
ask for Rs. 200. You understand why I write all this, don’t you?
I want you to come up to my expectations.
Tours sineortly,
Bapu
SjT. N. R. Malkani
From a photostat: G.N. 927 -
210. LETTER TO A. A. PAUL
The Ashram,
Sabakuati,
April 4, 1928
MY DEAR RAJAN,
You have put me a very difficult question. But after giving
very careful consideration to the whole of your argument, I in-
cline towards your accepting an honorarium for whole-time work
in connection with the Fellowship. You will not be able to put your
whole soul into it if your attention is divided between two trusts.
One or the other or both must suffer, especially when there is like-
ly often to be a conffict between the two. On the principle that
the labourer is worthy of his hire, I see no ethical objection against
your accepting an honorarium for your work for the Fellowship.
Tours sincmly,
SjT. A. A. Paul
7 Miller Road
Ejlfauk
Madras
From a photostat: S.N. 13160
211, LETTER TO B. SHIVA RAO
Thb Ashram,
Sabarmatc,
Apnl 4, 1928
DEAR ERIEND,
1 have yoiir letter. The enclosed is the best I can do for
you.^ You want an article. You might as well get blood out of
stone as get an article from me.
Tears sineen^,
SjT. B. Shiva Rao
The Theosophioai. SooiETy
Adyar
Madras 3
From a photostat: S.N. 13158
212. MESSAGE TO ''NEW INDIA"
Satyaoraha Ashram,
Sabarmati,
April 4, 1928
I wish New India many years of useful service to the country.
May its revival hasten the advent of swaraj.
From a photostat: S.N. 13158
213. PRATER SPEECH AT ASHRAM
[Apnl 4, 1928]^
The first lesson in emulating Hanuman is to apply all one’s
senses to the task in hand. In order to do this, one’s vision must
remain unwavering and pure. The eyes are the lamp of the
body and, one may add, of the soul also. For inasmuch as the
soul dwells in the body, it can be looked at through the eyes. A
man might through his speech present a false show and deceive
1 yidg the following item.
2 According to Prigahandhu the speedi was made on April 4 in connection
with Hanuman Jayanti,
182 THE QOLI.EQTEI> WORKS OR MAHATMA GANDHI
Others, but his eyes would reveal him. If he does not have a
steady unwavering look in his eyes, his real nature will be be-
trayed. Just as physical ailments are diagnosed by examining the
tongue, spiritual maladies may be detected by looking at the eyes.
Hence children should be taught to look straight, right from their
childhood.
Hanuman’s eyes had a steadfast gaze and showed that, just as
Rama’s name was ever on his lips, it filled his heart and perva-
ded every fibre of his being.
I like the custom of installing Hanuman in our gymnasiums;
this however does not mean that we wish to gain physical strength
alone or that we worship merely Hanuman’s physical strength.
We should certainly become physically strong; but we should also
know that Hanuman did not have the physique of a giant, he was
the son of Vayu*, hence his body was as light as a flower and yet
wiry. However, Hanuman’s distinctiveness lay not in his physical
strength but in his devotion. He was an incomparable devotee
and servant of Rama. He found fulfilment in serving Rama
like a slave and he performed with tixe speed of wind whatever
service was asked of him. We tiierefore worship Hanuman
and instal him in gymnasiums because though we do physical
exercise we are going to become servants — servants of India, servants
of the world and, through these means, servants of God. It is
through this humble service that we shall catch a glimpse of God.
Hence we should not even say that we worship Hanuman
only for his brahmacharya. Every servant has to practise brahma-
chtaya’y how can anyone who has taken the vow of service enjoy
the pleasures of sense ? It is necessary for one to practise self-control
even to render the limited service to one’s parents; it cannot
be rendered if anyone yields to his passions as I did.^ Similarly,
how can anyone who would serve the Ashram, serve men and
women, boys and girls, how can he afford to gratify his sensual
desires? And serving the Ashram is such a small matter; it is like
a drop in the ocean. Hence anyone who would serve the world
should flee his desires.
However, mere fasting and penance are not sufiSicient to keep
away from pleasures of sense; this can be achieved through a
Hanuman-like devotion. Hence the key to braknmhaiya and aU
other virtues is found in single-minded devotion. Every evening
we recite:
1 \^^md-god
^ Vid( An Autobiography, Ft. I, Gh. DC.
prayer 3PEBQH AT ASHRAM
183
d)s«m 'rt 5^5 f?R^ ii‘
The senses of him who fasts may well be quietened, but this
does not help in controlling the desire for gratifying the pas-
sions; the mind very often becomes more restless when the senses
become weak; then the mind runs more after the objects of plea-
sure; that too is calmed by the vision of Rama. This is the message
of Hanuman, the lesson to be learnt from his life.
Yesterday I used an adjective which I had never used pre-
viously to qualify hrahmacharya. I said that Hanuman’s brahmor
charya was sattoik, and, while praising brahmachatya, I mentioned
three distinct types of it — sattoik, rajasik and tamasik. Whereas
Hanuman’s brahmachatya was of a sattoik nature, Meghnad’s was
rajasik. One who practises the latter type of brahmachatya has anger
and pride. Total surrender is the mark of the sattoik type. It cannot
be said that either of these two was inferior to the other in
physical strength. Hanuman however could defeat Meghnad be-
cause the latter was full of pride, while Hanuman was full of
devotion and so possessed additional strength.
We should, therefore, keep our vision pure, our hands and
feet pure and our speech pure and, by doing so, develop the
capacity to imitate Hanuman to some extent. We certainly witii to
improve our physique by practising brahsnachcaya, but the under-
lying motive is that we wish to become devotees of Rama even
through the means of our body and thereby serve the world.
It is not that if we took care of the outer the inner would auto-
matically take care of itself. However, if we keep on taking care
of the physical side and if this is not a mere veneer, the mind too
will one day become steadfast and oidy then shall we be as good
as Hanuman.
[From Gujarati]
Jfavajioan, 8-4-1928
^ When a man starves his senses, the objects of those senses disappear
from him, but not the yearning for themj the yearning too departs when
he beholds the Supreme. Bhagmad Gita, II. 59
214, REMEMBER THE UNTOUCHABLES
Within, two days of the publication of this issue, the National
Week will be on us. We used at one time, in the process of self-
purification, to picket liquor dens. 1 am reminded of those days
as I go through the following paragraph from an address received
from the members of the Coimbatore Adi-Dravida Association:'
The old order has not changed even to a small extent, and even our
souls are despised by the other Hindus so that we are not allowed to
worship in temples the one Gk>d. . . . The churches and mosques have
their doors wide open to receive us and the missionaries in charge of them
extend us a hearty welcome. The Government tempts our young men
by locating liquor shops in or near our chmes, the living quarters of our
community. If industrial institutions took the place of such shops and
if social workers befriended us instead of abkari contractors, we have no
doubt that our progress would be assured in a very short time. We, there-
fore, earnestly appeal to you for help to organize industrial schools in
or near our living quarters to save our community from ruin.
We need not consider during the National Week what the
Grovemment has done or not done, but we are bound to
consider what we have done and what we can do. Whilst there is
no doubt that public opinion against xintouchability has been
strengthening day by day, public action still remains weak. We
have not even been able to induce the keepers of public temples
to throw their doors open to the suppressed classes nor have we
been able to replace a single liquor den with an industrial school
or a refreshment room where, instead of the fiery liquid, they can
receive health-giving nutritious drinks and other refreshments in
clean surroundings.
Toung In£a^ 5-4-1928
1 Only extracts are reproduced here.
215. BAGHAT STATE AND SACRED THREAD
With reference to my note in Toung India! of 22nd March last
about the treatment of Kolis in Baghat State, president of the
Arya Samaj, New Delhi, writes:®
The president is no other than Rai Saheb Lala Ganga Ram,
the well-known philanthropist and public worker of Delhi. Lala
Ganga Ram’s letter seems to leave little doubt about the correct-
ness of the allegations made in the previous letter publi^ed in these
pages. 1 had hoped that his Mormants had exaggerated the
Happenings in Baghat State and that it had not treated as a crime
the wearing of the sacred thread by the so-called untouchables.
I have before me a copy of the letter written to Lala Ganga
Ram by the Prime Minister of the State. It runs:
la reply to your letter dated the 10th January 1928, I regret that
the State is unable to supply you the copy of the judgment, as Arya
Sanm’ is not a party to this suit,
I cannot help remarking that the reply is in extremely bad
taste. It is a bad copy of some English officials’ laconic and
stereotyped replies which they ordinarily send to correspondents
who ask inconvenient questions. But these estimable gentlemen as
a rule respect raitk and status and do not crudely invent things
to suit their replies. The Prime Minister of Baghat State has dared
to ignore Lala Ganga Ram’s status in society (I mean apart from
his title) and for the sake of insulting him has imagined what Lala
Ganga Ram has never said in his letter. For he never asked for a
copy of the judgment in the case nor claimed to be party in the
case against the unfortunate Kolis. This is essentially a matter
for the Hindu Mahasabha to take up. I do not know whether
the Sabha countenances the wearing of the sacred thread by the
so-called untouchables. Whether it does or not, it cannot possibly
approve of coercion being used against those who choose to wear
it. Immediately the thread becomes a monopoly carrying with it
a punishment for its breach, it will cease to be sacred. It weis
sacred because and when the wearers were men of learning and
piety. It will soon become a mark of degradation if the alleged
example of Baghat State proves infectious.
Young IndM, 5-4-1928
* Ft* "Notea”, 22-3-1928, sub-title, “Gan It Be Tree?”.
® The letter is not reproduced here.
216. ANNUAL REPORT OF THE A.LS.A.
The All-India Spinners’ Association has issued its second
annual report. It is a thoroughly businesslike and instructive
document. The letterpress occupies 31 octavo pages. The appen-
dices occupy 24 pages. If I may advise the reader, I would sug-
gest his reading the appendices first. They will give him a de-
tailed analysis of the income and the expenditure of the Asso-
ciation duly audited and certified. He will discover at a glance
how over 20 lakhs of rupees have been laid out for the promotion
of the greatest, because the most extensive, national industry. If
he will study the figures carefiiUy, he will perceive the value of
investing a portion of his income in this industry, and the return
he would get for his investment would be the prosperity of the
poor villagers on whose toil his own income depends. Among
the appendices he will find also the resolutions of the All-India
Spinners’ Association defining its general policy, conditions on
which loans are granted, conditions on which credit sales may be
conducted by its depots and on which bounties are given to pri-
vate khadi dealers and commissions to khadi hawkers. He will
also find in them the constitution of the All-India Spinners’ As-
sociation, the names and locations of different agencies and other
information of value. _ _
Having glanced through the appendices, let him go through
the report if he has a half-hour or an hour to spare and he^vnll
know the way khadi has progressed. He will know the condition
of the All-India Deshbandhu Memorial Fund. Whereas the total
production during 1925-26 was Rs. 23,76,670, in 1926-27 it was
Rs. 24,06,370 and the sales during the same period were Rs.
28,99,143 and Rs. 33,48,794, respectively. Investors in khadi may
therefore derive comfort that khadi is not a losing but a substan-
tially progressive proposition. As against 50,000 spinners accord-
ing to the previous report, tibiere were 83,339 serving 5,193 weavers
during the year under report. As against 1,500 villages, now there
are 2,381 villages where hand-spinning is done through the agency
of the Association. And just as the figures about spmners
vfilages were understated in the last report, so are they imder-
estimated in the report under notice. Tli®re arc 177 khadi pro-
duction centres of which 62 are departmental, 41 aided ^d 74
independent. There are 204 centres of which 115 are depart-
mental, 44 aided and 45 independent, and the total number of
SASTRI’S SELF-DEmAI.
187
workers under the direct control of the Central Office and in
aided organizations is 748. This does not include those working in
the independent organizations. Of improvement in the qua'ity
of yam the report states:'
It is sati^actory to note that whilst there is improvement in
the quality, the prices have undergone steady reduction. The fol-
lowing information about the special khadi service furnished by
the Technical Department will be read with interest:*
I must skip over the other instructive paragraphs of the report.
I hope I have given sufficient information to whet the appetite of
the reader for possessing the report itself which can be had at the
office of the All-India Spinners’ Association, Mirzapur, Ahmeda-
bad, for 4 annas worth of postage stamps.
Toung India, 5-4-1928
217. SASTRTS SELF-DENIAL
The decision of the Right Honourable Srinivasa Sastri to
remain in South Africa beyond his term will gladden the hearts
of the Indian settlers as it has pleased and eased the minds of those
here who are interested in the South African question and who have
been anxiously following the course of events in that sub-continent.
Familiarity in Sjt. Sastri’s case instead of making the Europeans
indifferent or lukewarm has made them look to the Agent Gene-
ral as their friend and peacemaker. By his punctilious impartial-
ity combined with firmness wherever necessary Sjt. Sastri has
inspired them with trust as well as respect. The grateful Indians
have not been slow to discover and appreciate the worth of this
distinguished countryman and they were urging him to prolong
his stay, if it was at all possible. Let them now demonstrate their
aifectioi] and appreciation by becoming united and by being cor-
rect in iihe observance of all their part of the agreement. 1 tender
my congratulations to Sjt. Sastri on his self-denial. For I know
how anxious he was to return home at die end of his term.
Yota^ India, 5-4-1928
' & * The extracts quoted are not rqjtoduoed. here.
218. A MILI^OWNER ON BOTCOTT
An Ahmedabad mill-owner writes:*
The letter is refreshingly candid. I wish that the other miU-
owners would take the view that this correspondent takes of the
possibility of standardization of prices and necessarily therefore of
cloth. It is refreshing too to find that fluctuations of cotton prices
do not much affect prices of cloth. And I would add in spite of
the correspondent’s view to the contrary that it is possible to
control cotton prices if it is possible for us to boycott foreign cloth.
For prices of our cotton are dominated by America only because
we export large quantities of cotton and that too to the market
for which America also caters. If we connder it to be possible,
as it has proved to be possible, to appeal successfully to the patriot-
ism of the buyer of cloth it is equally possible to make a suc-
cessful appeal to that of the grower of cotton. Indeed the import
tance of foreign cloth boycott is derived from the knowledge that
for it to succeed aU the component parts of the nation have
voluntarily to join the movement. It carmot succeed unless there
is willing and hearty co-operation from the vast mass of the vil-
lage population. My fai& in the movement persists because I
know the masses to be sound. Only the classes block the way
because of their want of faith. If they will only shed their fear
and their unbelief and lead the movement, the masses will fol-
low. And this boycott is the only thing in which it is possible for the
masses actively to join voithout having to make much sacrifice.
I do not share the view of the correspondent that artificial
silk may be used with impunity in the manufactime of cloth in
our mills. His comparison of foreign dyes and foreign size with arti-
ficial silk is hastily made. Just now we contemplate boycott only
of foreign cloth, not of dyes and size. All foreign yams therefore,
whether silk, wool or cotton, natural or artificial, must be taboo;
or if foreign artificial silk yam may be used with impunity why
not foreign cotton or wool or natural silk yam?
But with foreign cotton it is a different thing. We need not
exclude from use foreign cotton, for it is a raw product. What we
must boycott for the sake of the starving masses living in enforced
idleness for at least four months in the year is foreign yam and doth
which the masses can spin and weave in their cottages.
* The letter is not rq>ioduced here.
A MILL-OWNER ON BOYOOTT
189
The indigenous miU-cloth too would be intolerable if it dis-
placed these masses without finding for them an equivalent in-
dustry. The miUs have a place in the economy of national life only
to the extent that they supplement the national industry of hand-
spinning in millions of our cottages. They will be a hindrance
if they compete with them and supplant them. Their natural
tendency no doubt is to supplant botbi the village spiimer and the
village weaver. It is only when the mill-owners, mill-agents and
their share-holders become truly national and conduct their afiairs
not to exploit the masses but for their benefit first and their own
profits after, that they will be able to appreciate and not merely to
join but to lead the boycott movement. That, if they take a long
view of the matter, tliey have nothing to lose and much to gain
has been made clear by the foregoing letter. Indeed it is a self-
evident proposition. Boycott of foreign cloth, if it is the best as-
surance of steady work for the masses, is also an equal assurance
to the mills of steady profits in the long run.
But the history of the null industry at least during the past
seven years of the mass movement does not fill one with much hope
of the ttiiIIh rising to the occasion and realizing their duty to the
nation. Instead of looking upon khadi with favour and fostering
it, our mills have entered into an unfair, unpatriotic and illegitimate
competition with khadi. The following are the figmes of khadi
manufactured by our mills during the respective yea^:
1925 1926 1927
Lb. 2,28,87,970 2,72,36,337 3,39,77,851
Yards 6,50,48,487 7,43,13,280 9,43,80,368
They have sold this enormous quantity of coarse cloth as khadi
and have not hesitated in some cases shamelessly to use the charkha
label, etc., with the deliberate purpose of exploiting the khadi
atmosphere created by Ciongress organizations. It gives one pain
to have to say that the mills that thus manufactured coarse cloth
and palmed it off as khadi did a distinct disservice to the nation.
If their eyes are now opened and if only to do belated repa-
ration for the grave wrong done by them to the nation, they will
head or at least join the boycott movement on the terms suggested
by me or others equally effective.
This painful discovery of the figures has however a bright
side to it. It is a revelation even to an optimist and khadi expert
like me of the hold that khadi has acquired over the people. It
shows that a much larger number than we are aware of has in
obedience to the nation’s call changed their taste and preferred
to buy and use coarse cloth instead of the fine cloth they used to
190
OSB aoiXBOTBD WORKS OR MAEtATMA OAKDIII
wear before. They have undoubtedly often paid higher prices
than they used to. They have bought rnill khadi largely under the
mistaken belief that it was genuine and that it had the imprimatur
of the Congress. An ardent lover of the masses has in these figures
and my legitimate deductions therefrom much food for thought
and equal cause for hope. As for my feared visit to Europe, I may
assure the correspondent that I do not propose to visit Europe if
an effective scheme of boycott materializes in the very near future.
Toung India, 5-4-1928
219. J^OTES
Africans and Indians
Deenabandhu Andrews, when he was here recently, drew my at-
tention to what the Poet had written in the Press in connection
with a movement in the Transvaal said to be going on on be-
half of Indians to isolate themselves from the Afiicans and wanted
me to give my opinion on it. I do not think that any importance
need be attached to the alleged movement. For I feel that it has
no bottom. Indians have too much in common with the A&icans
to think of isolating themselves firom them. They cannot exist in
South Afnca for any length of time without the active sym-
pathy and friendship of the Africans. I am not aware of the gene-
ral body of the Indians having ever adopted an air of superiority
towards their African brethren, and it would be a tragedy if any
such movement were to gain ground among the Indian settlers of
South Africa. Needless to say, I entirely associate myself with the
opinion so forcibly expressed by the Poet condemning the move-
ment. If, as has been stated on behalf of the leaders of the so-
called movement, “it is humiliating to the Indian sentiment and
to the Indian national honour and civilization to think that our
Agent General is trying to bring us down to such a low level”, it
wOl ill befit us to repudiate such a sentiment when it is expressed
by the South African whites in respect of ourselves. And what is
more, the South African whites are able to translate their con-
tempt and prejudice against us into action whereas ours towards
the South Africans can only react against ourselves.
Women and Jewels
A lady doctor in Tamil Nadu sends a letter accompanying
her gift referred to in it As the letter, in my opinion, enhances
NOtSS
191
tbe value of the gift and is likely to serve as an example to
others, I compress its contents as follows, omitting the names of the
donor, the Raja and the place:
Just a few lines to tell you that I sent you yesterday a parcel of
diamond ring and a pair of ear-rings which were given to me about 12
years ago in remembrance of service in the palace. . . when the heir was
bom to the Raja. It grieved me much when I came to know that the
Raja did not have even the courage to invite you to his palace when you
passed by and I was told that it was due to fear of the Government. You
can imagine my feeling when ailer your visit I looked at these jewels
which before used to travel with me. Now when I looked at them, bitterness
rose in my breast and then it turned into deep sympathy for the
starving millions about whom you spoke when you were here. I said
to myself, ‘Are not these jewels made out of the people's money? And,
what claim have I to keep them as my own?* 1 then made up my mind
to send them on to you. You could use them for khadi service and so
help some of the starving millions. I feel sure that it is a better use to
make of them than that they should remain in a comer of my box. A
friend has valued them at Rs.-500. They are therefore insured for that
amount. 1 only hope that some generous person will give you more than
the actual price, knowing the circumstances in which these things are being
sent to you. You may make what use you like of this letter.
It is remarkable how we imagine fears even when there is no
cause. There are many Rajas who have openly and willingly
supported khadi and therethrough the cause of the poor from
whom, after all, as my correspondent correctly puts it, they derive
their riches. It is true that khadi has a political significance; but we
have not yet come to the stage when support of khadi can be safely
declared by the Government to be criminal. Every philanthropic
movement can be turned to political use, but it would be a sad
day when on that account it is boycotted even as to its philan-
thropic aspect. But it is only fair to state that the Raja to whom
reference has been made by the lady doctor is not the only one
who is afi:aid of supporting khadi or showing ordinary courtesy
to a public servant like me. It is well however tliat the Raja’s boy-
cott of me has stimulated the gift. But I would like all the sisters
who may chance to see this note to realize that it is not necessary to
be able to emulate tlie fair donor to have occasions like the one that
set her athinking about her duty to the starving millions. Surely
it is easy enough to realize that so long as there are millions of men
and women in the country starving for want of food because
of want of work, the sisters have no warrant for possessing , costly
192 THE COLIiECrrED WORKS OF HAHATMA OANDHI
jewels for adorning their bodies or often for the mere satisfaction
of possessing them. As I have remarked before now in these pageSj
if only the rich ladies of India will discard their superfluities and
be satisfied with such decoration as khadi can give them it is* pos-
sible to finance the whole of the khadi movement, not to take into
consideration the tremendous moral effect that such a step on the
part of the rich daughters of India will produce upon the nation
and particularly the starving masses.
Karve Jubilee
It gives me joy to publish the following appeal ’by Sjt. V. M.
Joshi, President of Karve Jubilee Committee;*
Professor Karve is not an ordinary man who is satisfied if he
satisfies an indulgent public which, if it proves itself exacting and
imperious at times, issues a certificate of merit ninety-nine times
out of hundred if some little service is rendered to it during
recreation hours. Prof. Karve has obeyed a master that is never
generous, never indulgent and ever exacting, though invari-
ably just. This master is his own conscience. His self-effacement,
his single-minded devotion to duty, his exhaustless energy,
his honesty in all circumstances, his faith in the midst of opposi-
tion, his irrepressible optimiam are a national asset of the first
magnitude. There may be two opinions about the work to which
he has devoted his great gifts but there can be only one opinion
about the gifts themselves. And the latter are any day far
more valuable and lasting than the work itself. The organizers
of the Jubilee have set before themselves a very modest to
collect Rs. 25,000 to be presented to Prof. Karve for his work. It
is a sum that should readily come forth from the numerous men
and women who have come under the influence of thin giant
among silent and selfless workers or who have profited by his
labours of a lifetime.
Toung India, 5-4-1928
*The appeal is not reproduced here.
220. LETTER TO DR. C. MUTHU
The Ashram,
Sabarmati,
Apnl 5, 1928
DEAR DR. B4UTHU,
I have your kind note. I wish your enterprise every success.
So far as I have understood your method, it is to treat phthisis
patients [by] open air and dietetic treatment. As you know I have
a horror of drugs and the like. I therefore welcome every honest
effort to replace them with drugless and what might be termed
natural methods of curing a disease which need never find an
abode in this sunny soil of ours.
Yours sineorsly.
From a photostat: S.N. 13161
221. LETTER TO JAWAHARLAL J{EHRU
The Ashram,
Sabarmati,
Apra 5, 1928
MV DEAR JAWAHAR,
You will see my article^ on mills in the current issue of Toung
India. The latest move is on their own to start a Swadeshi League
without reference to lU. Do not think anything concrete is going
to come out of my effort. By all means let them prosecute their
own plans. So far as I can see, we must confine our attention to
khadi hawking.
No final decision has yet been arrived at about the European
visit. I am shirking it and makin g it depend upon some fu^er
indication from Rolland which I should have next week.
Tours sineorofy.
From a photostat: S.N. 13162
* Vido “A Mill-owner on Boycott* **, 5-4>1928.
XXXVI-13
222. LETTER TO SHANTIKUMAR MORARJI
The Ashram,
Saeabmati,
April 5, 1928
dear, bhanukumar,
1 have your letter. I shall await further developments.
Tours smeertly,
Bapu
From the original: G.W. 4788. Courtesy: Shantikumar Moraiji
223. LETTER TO BEHRAMJI KHAMBHATTA
The Ashram,
Sababmati,
April 6, 1928
MY DEAR KHAMBHATTA,
I have your radio from Aden. 1 did not know when I replied
that it was a radio message. I therefore sent a telegram^ to your
Bombay address. Mr. Kapadia received the telegram and ack-
nowledged it. I hope that Jal took the voyage comfortably and
that he and you all profited by it.
I am sending you herewith a letter* to Austrian friends who
will guide you in the choice of a doctor should you decide to
have the operation in Vienna.
May God bless Jal. With love to you all.
Tours siumely,
From a photostat: S.N. 13167
tThis is not available.
* Vide the following item.
224. LETTER TO FREDERIC AND FRANCISCA
STANDENATH
The Ashram,
Sabarmati,
April 6, 1928
DEAR FRIENDS,
The bearer, Mr. Khambhatta, is a dear fiiend and co-worker.
Under advice from his doctors he has gone to Europe in order to
have his only son examined and, if necessary, operated upon. I
know that you will give him all the help and guidance you can
in the choice of a good surgeon, etc.
Touts sinurdy.
Dr. and Mrs. Standenath
Graz (In Styria)
TRAXmiANSDORPaASSE I
(Austria)
From a photostat: S.N. 14281
225. LETTER TO MRS. M. M. SINGH
The Ashram,
Sabarmati,
April 6f 1928
DEAR FRIEND,
I have your letter. It is not usual to receive in the Ashram
people who are unknown to any of the members. I would there-
fore like you, if you seriously want to be in the Ashram, to write
to the Secretary of the Managing Board giving all the particulars
about yourself. I may also inform you that at the present moment
the Ashram is overcrowded.
Tours sinesnly,
Sardarini M. M. Singh
Upton House
New Gantt. Road
Dehra Dun
From a microfilm: S.N. 13163
•>
226. LETTER TO M. DEWAS NARAJNDAS
The Ashram,
Sabarmati,
April 6, 1928
DEAR ERJEND,
I have your letter. If human relations were regulated accord-
ing to rules of arithmetic, what you propose would be smtable.
But just as pressing 30 meals into 10 will not be the same as taking
the 30 meals regularly from day to day, similarly will 6 months’
spinning compressed into 15 days not do. The idea is to test
one’s powers of sustenance and discipline.
Nor will it be enough for you to offer satyagraha against your
parents and wrest an unwiUmg consent from them. You must
get that consent by diligence and force of character.
Tours situtrsly,
SjT. M. Dewam Naraindas
G/o Krishna Gottaoe
New High Sohool Bdhdinos
Hassan Au Effiihd Road
' Karachi
From a ofiicrofilm: S.N. 13164
227. LETTER TO T. R. GAITONDE
The Ashram,
Sabarmati,
April 6, 1928
MV DEAR GATTONDE,
I thank you for your prompt opinion. I shall await the books
you promise.
You say that if a drum is introduced an engine would be
necessary. But I imderstood from the American friend of whom
I spoke to you that the drum could be worked with man-power
or even animal-power without much difi&culty and with little ex-
UBTTER TO OANOA RAM 197
pense. And do you think that a drum is necessary for the deve<
lopment of the little tannery?
Tours sinetnif,
Y. R. Gattonde, Esq,.
G/o B. 12 Ambewadi
Giroaum, Bombay
From a photostat: S.N. 11397
228. LETTER TO GANGA RAM
The Ashram,
Sabarmah,
Apnl 6, 1928
DEAR FRIENO,
You will notice I have again returned to the subject of the
Kolis in the Baghat State.’ It is a shocking thing. When I received
your first commimication, I had no idea that my correspondent
was my old fidend the Rai Sahcb. When, tliereforc, I made difc
discovery, it gave me pleasure.
Who is this Dewan and what is the position of the Baghat
State? What is its population? Is there any public opinion?
How is the State reached? Have the Kolis given up the thread
out of firight?
Tours sinetrdy,
Lala Ganoa Ram
Arya Farm
Delhi
From a photostat: S.N. 13165
’ Vuls “Baghat State aod Sacred Thread'', 5-4-1928.
229. LETTER TO S. RADHAKRISHXAX
The Asbrah,
Sabasmati,
Apnl 6, 1928
DEAR FRIEND,
I thank you for your kind letter. Nothing is yet certain about
the proposed European visit. It is difficult for me to make up
my mind.
As to the article you want, I would ask you to take pity on
me. I am so thoroughly washed out and have, to give so much
time to Towf^ India and Ncaafioan that I have very little left for
managing any more writing.
Touts sincerely.
Prof. S. Radhakrishnan
49/I.G. Harish Mueerji Bd.
Bhawanipur
Galcidtta
From a photostat: S.N, 13166
230. LETTER TO J. B. PENNINGTON
The Ashram,
Sabarmati,
April 6, 1928
DEAR FRIEND,
I have your two letters for which I thank you. I have been so
busy that it has not been possible for me to overtake your book.
As to Miss Mayo’s performance, there is no argument left
for me to advance, if you think that there is no distinction between
my writings in Tota^ India and Miss Mayo’s book. If your expe-
rience of India coincides with Miss Mayo’s, no argument can pos-
sibly convince you to the contrary.
Toms Aneoniy,
J. B. Pennington, Esq..
5 Ewell Park Gardens
Ewell, Surrey
From a photostat: S.N. 14280
231. LETTER TO G. RAMACHAJ^DRAJ^
Ths Ashram,
Sabarmatt,
April 6, 1928
MY DEAR RAMAOEANDRAN,
In continuation of my letter I send you herewith the enclosed.
I am anxious now that you should adopt the suggestion as early as
possible.
Tours sinetrdy.
From a microfilm: S.N. 13591
232. LETTER TO CHARUE U. MORSELOW
*X'h k kAJH,
Sabarmatc,
April 6, 1928
OSAR FRISNOj
I have your letter. Ido not perform any miracles nor do I
believe in miracles. I would advise you to be content with what
Gk>d gives you bearing in mind that there are many who are m a
worse plight than you are. And, after aU, physical blindness is
not half as bad as moral blindness. And, whilst we have no posi-
tive control over physical infirmities, we have over the moral infir-
mities. If, therefore, there is any such thing as miracle, it should be
attempted after one’s moral welfiire.
Tours sineonfy,
Gharue U. Morselow, £s(^.
F.O. Box 123, Wairrxoo
New York, U.SA.
From a photostat: S.N. 14282
233, LETTER TO M. R. MALKAJfl
April 7, 1928
MY DEAR MALKANI,
I have your letter. I did not need your budget. -I must not
ask you to cancel your policy. I simply passed on to you what
was burdening my mind. My inquiries must not oppress you.
We aU must try to look as we are. And if we could do that we
would not worry over any questions. The Rs. 200' I diall find
and that without any loss of self-respect. But you must always
let me have the privilege of e3q)ecting the highest firom you. Why
^ould you worry about dowries? You are going to pay not a
farthing. Why ^ould the daughters be married in an Anul
family necessarily? You must traiu the girls fix>m now to forget
that they belong to a caste. They belong to India and if you
believe in my view of vamashrama, the matter becomes simple.
Of course you do not need to pay him anything beyond his,
say, fare and food there.
Love.
Bapu
From a photostat: GJ^. 885
234. LETTER TO I. P. THURAIRATPfAM
The Ashram,
Sabasmati,
AprU 7, 1928
DEAR FEIEND,
I have your letter. I wish the Students’ Congress all success.
I hope that the students wiU not forget the starving millions of the
parent country and the most effective manner in which they can
help is to identify themselves with them by adopting khadi.
Tours sincerAy,
SjT. I. P. Thurairatnam
Sboy., Students’ Congress
Chavae:achgheri, Ceylon
Froin a inicroQIin: 1317^
235. LETTER TO RAIHAJfA TTABJI
Tbs A3HRAM,
SABAItMATI,
April 7, 1928
UY DBMl RAIHANA,
Better a dictated letter than none. My congratulations to
Sohaila and mai^ kisses on both the cheeks, on the lips, on the
forehead and in ^e centre of the head of the baby.
I wish I had time to hear more of your songs.
Tours sincerely^
Miss Raihana Tyabji
Gamp Baroda
From a photostat: S.N. 13169
236. LETTER TO DR. M. A. ANSARl
The Ashram,
Sabarmati,
April 7, 1928
DEAR DR, AMSARI,
I have your letter. I resign myself to your letter to the Vice-
roy. Of course I entirely agree with you that if the States will give
us assistance we shall receive it gladly. But 1 know that they dare
not give it to an institution that is frankly a creation of non-
co-operation and nursed in its atmosphere. But if they do with
the certain knowledge that it is a non-co-operating institution,
we should gladly accept their assistance.
The proposed European visit is causing me much trouble
just now. I can’t make up my mind. I know that I tiiould not
be so undecided like this. But what is the use of my hiding my
weakness? I can’t account for it myself. However, 1 should come
to a decision in the course of the next fortnight at the latest. Im-
provement in health has no attraction for me. The meeting with
M. Romain RoUand and a quiet conference with the chief men
of Europe is what would take me to Europe. Let us see how
God leads me.
What is the use of Begum Ansari and 2^hra wanting me to
202 TBB COLLEaTED WORKS OF MAHATMA GANDHI
stay in their new abode? All the time I am there, they keep
themselves at a safe distance hiding themselves behind Ibe pwr-
dah. If they want me to be there, they will have to expose to view
their supeiiSuous bangles and other jewellery so that I can ease
them of the superfluities and turn them to good account.
So far as &e Jamia collections are concerned, I suspect that
we shall do nothing beyond getting collections from personal
friends, and, in order that this can be done it is necessary to have
that constitution and trust-deed. Do please therefore expedite it
as soon as you can.
Yours sineersly.
From a photostat: S.N. 13170
237. LETTER TO MRS. SAM HIGGimOTTOM
The Ashram,
Sasarmati,
April 7, 1928
DEAR FRlEKDj
It was good of you so promptly to reply to the enquiry addres-
sed to your husband.* Please send my regards when you write to
him.
Nothing is yet certain about my proposed visit to Europe.
But even if I go to Europe I hardly think I shall be able to combine
both Europe and America during the few months alone which I
can allow myself.
Yours sinesrelji,
From a photostat: S.N. 13171
* Vide “Letter to Sam Higginbottom", 28-3-1928.
238. LETTER TO A. A. PAUL
The AsHEAMp
SABAHJUA.'np
April 7, 1928
MY DEAR RAJAN,
Here is my message for the May issue of the News Sheet. If I
agreed to give you a message for every issue, I could only have
been in a drunJken state and promises made in such a state axe
valueless.
I never knew that Joseph had lost a brother-in-law. It was
good you gave me the information.
I hope you received in due course my reply* to your previous
letter.
Touts sineersfy,
A. A. Paul, Esq,.
7 Miller Roab
Eilfauk
Madras
From a photostat: S.N. 13173
239. MESSAGE FOR *‘JfEWS SHEET’^
Satvagraha Ashram,
Sabarmati,
April 7, 1928
True promotion of Fellowship is to be found in silent acts of
fellowship. One such little act, therefore, is more than tons of
professions.
From a microfilm: S.N. 13172
* Vids "Letter to A. A. Paul”, 4-4*1928.
2 Of the International Fellowship
240. LETTER TO JOSEPH
The Ashrau,
SXBARliCA.'n,
April 7, 1928
MY DEAR JOSEPH,
Rajan Paul tells me that you have lost a brother-in-law. My
sympathies are with you and your widowed sister. Tell Mrs. Joseph
that though I have not said one word since, I have never forgotten
the last scene when I left your house. I shall ever treasure die
affection of which that scene was a testimony.
Tours sinemly.
From a photostat: S.N. 13168
241. LETTER TO S. GANESAN
The Ashram,
Sabarmati,
AprU 7, 1928
MY DEAR OANESAN,
I have your letter with Dr. Marie Stopes’s review. I do not
propose to publish it in Toung India as it seems to me to be more
an advertisement of her books and her methods than a serious
review of the chapters seriously written.
Tours dneordy,
End. 1 file
SjT. S. CrAmESAN
18 Pygrofts Road
Trjpdicane, Madras
From a microfilm: S.N. 13174
242. LETTER TO AUCE SCHALEK
The Ashram,
Sabarmati,
April 7, 1928
DEAR FRIEND,
I have your letter with your notes of the interview.* The notes
required considerable revision, I therefore send you a clean copy.
Tours sineerdy,
Miss Auoe Sghalek
Austrian Journalist
Neron’s Hotel
Lahore
From a photostat: S.N. 14284
243. LETTER TO S. A. WAIZE
The Ashram,
Sabarmati,
April 8t 1928
DEAR FRIEND,
I have your letter. I would love to take up your sister. But
I doubt whether she would be able to stand the rigorous life of the
Ashram. We have very little room at present. If, therefore, she
comes, she will have to share a room with some sister or sisters.
Then she will have to take part in the Ashram labours. The
weather in Ahmedabad is very hot during this time of the year.
And if ^e does not know Hindustani quite well, she will be at sea.
If in spite of these drawbacks — drawbacks as they may appear
to her — she is desirous of coming, please let me know and I shall
place your letter before the Managing Board. And you will also
let me know for how long your sister desires to stay here.
Touts sinetrely,
S. A. Waize, Esq,.
From a photostat: S.N. 13176
‘ Vidt ‘‘laterview to Alice Schalek”, 20-3>1928.
244. LETTER TO NARAYANA
The Ashram,
Sabarmati,
April 8, 1928
DEAR FRIEND,
I have your letter. I have no doubt that you should resist
the idea of marriage until you yourself are quite ready.
Tours sincerely,
SjT. Narayana
27 Third Gross Road
Basavanoudi P.O.
Bangalore, S.I.
From a microfilm: S.N. 13178
245. LETTER TO J. B. KRIPALAJ^I
The Ashram,
Sabarmati,
April 8, 1928
MY DEAR PROFESSOR,
You know perhaps that Krishnadas is not here at present.
He has however sent me your letter of the 25th March. Why do
you say that the Spinners* Register will mean purchasing yam from
cottage to cottage? I have not suggested any such thing at all.*
What 1 have suggested is that we should know the spinners with
whom the middle men deal. We do not want to do away with the
middle men altogether. We must not be at their mercy either,
nor must we be in the dark as to what is actually paid to the
spinners. The Register, therefore, has to be taken periodically.
Once we know who the spinners are, where they are, what they
get and what they do, you need not bother about them again, say
for six months. As a matter of fact there should be no difficulty
in your coming in touch with the middle men themselves and with
1 Gandhiji had called upon all units of the AU-India Spiimeis* Association
to collect data regarding the spinners supplying yarn to the A.I.S.A. depots.
Tide “Letter to J. B. Kripalani”, 12-3-1928 and “Notes”, 15-3-1928, sub-title,
“Instructive Kgures”.
LETTER TO JAWAHARLAL NEHRU
207
the spinners through them. 1 don’t know whether I am even
now clear. Not knowing the practical working of these, there
may be difficulties of which I have no knowledge. You wffi then
write to me about those difficulties and I might be able to make
concrete suggestions for overcoming them.
About the want of capital, 1 am going to confer with Jamna-
lalji and Shankerlal. You do not say definitely how much you
require. Is Babu Shivaprasad Gupta ready to advance that sum
without interest if repayment is guaranteed and if he is, what will
be the period of such loan?
The last paragraph of your letter is bad. You can’t afford to
give way to despair under any circumstances. You have to hold
on to the Ashram no matter what difficulties face you. You dare
not take up any other work. Please write regularly.
Are you now thoroughly restored, or is there still some diffi>
culty ? If there is, you should now find Dr. Ansari comparatively free.
Tours sinetrdy.
Prof. Kripalani
Gandhi Ashram
Benares Gantt.
From a photostat: S.N. 13177
246. LETTER TO JAWAHARLAL NEHRU
The Ashram,
Sabarmati,
April 8, 1928
MY dear JAWAHAR,
I have your letter. I do not remember Father havmg told me
that he would be back in Bombay to confer with the miU-
owners during the last week of this month. But he and I discus-
sed the question of foreign cloth boycott at length and he had
a conference with Seth Lalji, Shantikumar, Seths Ambalal,
Kasturbhai and Mangaldas. It was a good conference, but nothmg
definite was done. I have now heard that the mill-owners are go-
ing to start their own Swadeshi League which means of course
that we are not coming to any terms.
I had a long discussion with Lalaji today, for he was here for
two days. He is enthusiastic about boycott of foreign cloth. I have
supplied him with literature. He even suggested that I should
invite a few leaders and confer with [them] about boycott I told
208 THB aOLLEaXED WORKS OF MAHATUA. GANDHI
him I had not the courage to do so. He is of opinion that if in-
tense boycott propaganda is to be taken up, I must not go out of
the country, wherein of course I agree; but I cannot take up
intense propaganda unless politically-minded India is whole-
heartedly with me and unless the agitation about temporary boy-
cott of British doth, prindpally British doth, is given up. We have,
therefore, come to ^s provisional arrangement that if anything
concrete takes place by spontaneous action on the part of the known
leaders, I should give up the idea of going to Europe. On the
other hand [if] nothing of that kind happens and if otherwise 1 see
my way clear, I sliould proceed and that Lalaji and others who are
minded like him should cultivate an atmosphere for intense propa-
ganda about foreign clotli boycott witli or without the assistance
of mills. I tliereforc suggest tliat you should confer with Dr. An-
sari and others. I suppose they will all go to the Punjab and pass
the resolution about foreign doth boycott through khadi. I would
warn you against any mention of indigenous miU-cloth. You can
simply say: ‘Whereas the only effective means of immediately
demonstrating the united strength of the nation lies through
boycott of foreign cloth, this Conference urges all concerned com-
pletely to boycott fordgn doth and adopt hand-spun and hand-
woven khadi even though such adoption may necessitate revision
of one’s taste about dress and some pecuniary sacrifice.’ You will
glan let me know the result of private discussions you may have
with friends and advise me as to whether I should give up the
idea of going to Europe. Dr. Ansari should really be able to dedde.
Tours sincerely f
Fn)m a photostat: S.N. 13179
247. LETTER TO SHANKARAN
Thb Ashram,
Sabarmati,
April 8, 1928
MY DEAR SHANKARAN,
I was of you only early this morning, that is, just
after prayer when talking to Pyarelal and here is your letter.
Suppose that there is a colony of orphans shipwrecked on an
island, that they are all unmarried males, that they have never
known that they ever had any parents, suppose further that they
have a knowledge of letters and that from their reading they under-
LETTER TO SHARRARAN
209
Stood that they had all parents; suppose then that they in the
course of their readings come upon a philosophical book called
“Our Spontaneous Origin”, should the orphans feel convinced
philosophically that they were all spontaneous creation? Just
as the supposed philosophical book would not unsettle the con-
viction of the majority of the unsophisticated orphans, so should
the philosophical book that you have read about the non-existence
of God not unsettle your belief in God. If you will admit the fact
of your having parents, how can you escape the fundamental &.ct
of the First Cause? Having made sure of that, I am indiffer-
ent whether you call that First Cause God or some other thing.
And having ^en also convinced of that fact it is wholly unneces-
sary to inquire how that First Cause disposes of justice or to inquire
about the injustice that we seem to see around us. There are endless
theories. I believe in that of cause and effect, that is, of the law of
karma. It seems to answer all a man’s doubts. But if they do not
answer yours, you must wait, watch and pray and you will some
day have the light. But if you do not believe in the First Cause,
there is no hope. For to whom should you pray then? Therefore
hold fast to your belief in God, never mind the reasoning. Can
you reason out the existence of your parents ? . Will you not say,
‘whether I can reason or not the existence of my parents is an
absolute fact with me’ ? If you cannot prove it to the satisfoction
of your inquirers, you will say ‘my reasoning is at fault but not the
facti. Even so must you say to yourself, ‘Though I may not be
able to reason out the existence d£ God, I must accept tiie e3q)e-
rience of and the belief of mankind in the First Cause*.
If even now you are not satisfied, you must ask me again.
Tours sinesrt^.
From a photostat: S.N. 13175 and 13180
XXXVI-14
248. LETTER TO MAJfILAL AND SUSHILA GANDHI
[Before April 10, 1928y
cm. MANILAl. AND STTSHOA,
1 got yoxiT letters. 1 do not think that I have missed any
mail recently. It is good that Suslula is progressing in her studies,
but I am worried about her health. I should like her to make
every effort to acquire good health.
Nimu is here at present. Ramdas is on a tour hawking khadi.
Afterwards he will go to Jamnadas’s school. Both of them will
work there. Devdas has gone to Delhi.
A proposal is being discussed about my going to Europe. I
cannot make op my mind. The matter will be decided within a
week.
BUssings from
Bapu
Tell Fragji that I got his letter. I have no time to write to
him a separate letter. It appears that the cases of both have been
decided now.
From a photostat of the Gvyarati: G.N. 4722
249. LETTER TO MANUAL AND SUSHILA GANDHI
Satvaoraha Ashram,
Sabarmati,
April 10, 1928
OHI. MAHILAI. AMD SUSHILA,
I have no time today to write myself. This is the National
Week, and so I give as much time as I can spare and the body
can endure, to spinning. Hence I am dictating this letter. You
must have settled in Phoenix by now. I like your staying there.
It would be enough if Sushila went to the town twice or thrice to
take her lessons. As a matter of £ict, knowledge of a language
^ Vide the ibllowing item.
LETTER TO ALBERT GODAMUNNE
211
as well as other knowledge can be acquired by one’s own effort.
1 hope that Sushila is now completely all right. Yesterday Mr.
Wayne met me. We talked about his meeting ManUal. I did not
engage in any particular discussion, but I got the impression
that he went away from here with some usefrd ideas.
Pa rndaa is hawking khadi in Kathiawar. Nimu is here.
Devdas is teaching spinning, etc., at Jamia Millia in Delhi. These
days the spinning-wheels are working non-stop in the Ashram.
TTiaVinrfflal was ill, but is now reported to be recovering with com-
mon remedies. You must be getting letters from there, so I do not
write about anything there.
Do you spend any time in studying the Gita?
BUssings from
Bapu
From a photostat of the Giyarati: G.N. 4735
250. LETTER TO ALBERT GODAMUffNE
The Ashram,
Sabarmati,
April 11, 1928
DEAR FRIEND,
I have your letter about your brother. I meet him every
day because nowadays I sit with the diners in the common kit-
chen where he also takes his meals. 1 am glad you have written
to me about him. I shall keep my eyes on him, but I must also
tell you that I have not nowadays got die time to come in close
contact with so many inmates in the Ashram. Therefore my obser-
vation of your brother will be limited.
The money order has not yet been received, but it will be
in due course.
Yours smeerdy,
Albert Godamunne, Esq,.
Frootor and Notary
10 PAvmoN Street, Kandy
From a microfilm: S.N. 13157a
251, LETTER TO C. RAJAGOPALACHARI
The Ashram,
Sabarmati,
April 11, 1928
MY DEAR a.R.,
I send you the enclosed with copy of my reply. You wiU do
whatever may be necessary. Perhaps you know these parties.
SjT. G. Rajaoopaiachari
G/o Ehadi Fratisbthah
SODBPTTR
From a microfilm: S.N. 13183
252. LETTER TO R. R, AITHEN
The Ashram,
Sabarmati,
April 11, 1928
I have your letter. I fear that I am unable to give you any
useful guidance. I have not even been able to visualize your
organization. But if you are desirous of coming to Ahmedabad,
I aliall be able to see you any day next week except Monday at
4 p.m.
Tours aaeerely,
R. R. Atthen, Esa*
Gemerai. Seoretary,
International Peace Gampaion
150 Watson Hotel
Bombay
From a photostat: S.N. 13185
253. LETTER TO SADASHIVA RAO
The Ashram,
Sabarmati,
AprU 11, 1928
MV DEAR SADASHIVA RAO,
I have your three letters. My capacity for help in matters
such as you relate is much less than my willingness. Though I know
so many monied friends, I may not use my influence in the man-
ner you suggest. You have therefore to paddle your own canoe
and face the difiSculties bravely. What does it matter if you are
lefl: without shelter? Do not millions live like that? And your
daughters have received a training which should enable them to
give a good account of themselves without your having made any
provision for them. I want you therefore to discharge yoursetf
like a man in the crisis that has overtaken you.
Touts sbumlii.
From a microfilm: S.N. 13184
254. LETTER TO C. F. ANDREWS
The Ashram,
Sabarmait,
April 11, 1928
MV DEAR OHARUB,
I have your letter. What a pity Gurudev is so ill and has
developed blood-pressure. This phthisis in India is a horrible
business. If there is any truth in the theory of ultra-violet rays —
so do I think there is — ^no one in India should suffer from that
wretched disease.
You will remember that you have to firdsh the Shraddhanand
series.
I have not yet met Ambalal, but I have not forgotten our
conversation.
G. F. Andrews
SANTINmETAN
From a photostat: S.N. 13152
255. A SEASONABLE PRODUCTION
Readers of Young India are familiar with the name of Richard
B. Gre^, an American lawyer who was attracted to India over
two years ago by the message of khadi and who has been study*
ing the movement in a most minute manner ever since his
arrival in India. After a year’s labour, he has written a book on
the movement which treats khadi in an almost original manner.
Every statement he has made is supported by facts and figures
and footnotes give the authorities upon which Mr. Gregg has
drawn. The book is published by S. Ganesan, 18 Pycrofts Road,
Triplicane, Madras, and is priced at Rs. l>8-0. From cover to
cover it occupies 225 pages of which 165*225 contain seven
appendices. The book contains 12 chapters. Let the reader also
understand that Mr. Gregg, when he writes of villages, writes of
things he has somewhat seen. The three opening paragraphs of
his introduction show the reader the way in which ^egg has
worked
It was in order to remove this poverty that Mr. Gregg was
driven to an escamination of the various schemes proposed to that
end and he was forced to the conclusion that the spinning-wheel
was the only real solution. The author says:*
This little book is a statement of how the project looks to one who
had seven years of practical work and study in industrial and labour
problems in America (much of it in cotton mOls), together with two and
a half yean’ study in India of the khaddar movement The latter period
included observation both in the villages and at the headquarters of the
movement The investigation was undertaken primarily to clarify my own
thinldng. . . .
The originality of Mr. Gregg’s examination of the problem
^nsists in his approach to it firom the engineering aspect which
is the tide of the first chapter, and he has no difiSculty in showing
„T I paragraplu quoted are not reproduced here. Gregg had written:
In former days India was regarded as a very rich country, and prior to the
Moha mmed a n conquest at least, the wealth was widely distributed among
her people. • • * But now, although India is still considered a source of much
wealth, the In d ian pe(^Ie are ranked among the povertynitricken of the world,
. . . as Professor Gilbort Slater .of Madras University says: ‘The poverty of
India is a grim fact’ "
* Only an extract is reproduced here.
A SEASONABUE FROPUaTION
215
that the material prosperity of a country is increased not merely
by accumulation of power or machinery but by the right use
of it. This is how he opens his argument:
Following Mr. Ford’s idea that the right use of power is more
important than any particular kind of machinery, let us briefly examine
the fundamentals of physical power and its utilization and then apply
that as a test for the validity of the khaddar proposal. We will first
state the whole engineering argument in brief, and then consider it in a
more detailed fashion.
All physical power is derived ultimately from the sun* Goal and
petroleum are, in effect, reservoirs from the stream of solar energy of past
ages converted and stored up by vegetation. Water-power comes firom the
action of sunshine evaporating water from the oceans and transporting
it to the land and rivers in the form of clouds and rain. Even the mecha-
nical energy of horses and cattle and man himself comes from food obtained
from plants activated by sunshine. All thp power xised in modem
industry and in the economic activities of man in past ages came firom
his using some part of the never-ending stream of solar energy. The
Q]ABig09di6 hymns sang rightly of iS'oritor the Sun god: **SaviUir . . . Lord
of every blessing;” and ”God Sapitar^ the good-eyed, hath come hither
giving choice treasures unto him who worships” (/L-F., x, 149; i. 35).
Any sdieme which utilizes and efficiently transforms splar energy
to a greater degree than was being done before is sound, firam an engineer-
ing standpoint, and also from an economic point of view.
We do not usually think of the charkha as a machine, but it really
is so. It uses the available mechanical energy of a man, woman or child
for producing material goods. The handloom does likewise. The mechanical
energy is derived from the food eaten by the person. Though in a differ-
ent degree, manner and mode, the process is the same as that occurring
in a steam engine or hydraulic power plant, namely, the transformation
of solar energy into mechanical motion.
There are today great numbers of imemployed Indians. They are,
in effect, engines kept running by fuel (food), but not attached to any
machines or devices for producing goods. Mr. Gandhi proposes to hitdi
them to charkhas and thus save a vast existing waste of solar energy.
If we want to increase the use of mechanical power in India, this
is the quickest and cheapest way. The ^engines’ are all present; a man is
as efficient a transformer of fiiel energy into mechanical motion as a
steam engine is; the ^pinning and weaving machinery to be used is nearly
all ready at hand in sufficient quantity to supply all needs. Any additional
needs can be quickly and cheaply produced in India by artisans who
need no further training in technical skill for this purpose; the speed and
216
TBE aOLLEQTED WOKXS OF MAHATMA GANDHI
quantity of output possible with charkha and handloom are more closely
adapted to the needs of the Indian market and Indian producers than any
other type or machinery; no foreign capital is needed to purchase the
machinery, and therefore there will be no expensive interest payments
or difficulties arising from absentee control; the maintenance of such a
factory is inexpensive and can be done entirely by available workers
without further traiiung ; the amotmt of training needed for operatives is
a minimum and of a sort more easily acquired than for any other type
of machinery; the ‘fuel* or power cost for the man-charkha system
will be nothing above the present food bill of the nation; the material
to be used is available in practically every Indian province at a mini m um
of transportation cost; and the market is everywhere.
I must resist the temptation to quote jfrom the other chap-
ters. But if the foregoing excerpts have at all proved tempting for
the reader, let me assure him that he will find that the chapters
that follow are fully interesting and deeply instructive. Let me
close this hasty review with giving the names of the remaining
11 chapters. It will be admitted that they are suggestive enough.
Chapters
II Engineering details
III Competition between mill-doth and khaddar
IV Factors tending to decrease competition
V Increased purchasing power
VI Decentralized production and distribution
VII Unemployment
VIII Some cotton technology
IX Does it work?
X Various objections
XI Comparison of khaddar programme with other reform schemes
XII Money price criteria
Conclusion
Toung Ifidia, 12-4-1928
256. PLACE OF KHADI
Lovers of khadi have been writing to me energetically warn-
ing me against coquetting with mill-owncra in the vain hope, as
they call it, of securing their active co-operation on terms bene-
ficial to the nation in the prosecution of the campaign of boycott
of foreign cloth. I appreciate their warning. Some of them are
tried and experienced workers in the khadi movement. But I
PLAOB or KHADI
217
do not give up hope of the mill-owners some day or other coming
round to the national view. After all as an out-and-out believer
in the method of non-violence, I may not let a single opportu-
nity to slip of converting the mill-owners to the nationalistic view,
even as I may not pass by a single occasion of converting English-
men to the Indian view of India’s good. After aU, if we are to win
our freedom by non-violent means, we shall have to knock at the
doors of those who put obstacles in its way and plead with them
to remove them. And even as in a bloody revolution those who
are supposed to stand in the way are made to pay the last penalty
whether they are countrymen or otherwise, so in a non-violent
revolution are they, whether countrymen or foreigners, required
to face satyagraha, if they will not listen to reason and will obsti-
nately stand in the way.
I therefore see no harm in having stated the conditions on
which mill-owners can co-operate with the nation. It would have
been wrong not to have done so. And if they accept the terms, I
know that khadi, i.e., the masses have nothing to lose. For if
the mills work not for exploiting the masses as they now do, but for
serving them, they will supplement the products of the cottage
spinning-wheel and the handloom and not supersede them as they
now do. There is no doubt that if they hesitate to accept the terms
stated by me, they will do so because the logical consequence re-
pels them even as the logical consequence of Englishmen really
becoming servants of the nation repels them. I would therefore
ask khadi lovers not to be afraid of my so-called ‘coquetting*. If
we are strong in our faith, if khadi has the inherent vitality we
claim for it, if it is the need of the masses, and if we persist in
our effort with them, they will not fail to realize it. Khadi will fail
only when khadi lovers falter in their faith or if their faith is
based on a mere shadow, i.e., if there is no grinding poverty among
the masses, if they have no leisure hours during the year, or if,
though they have spare hours, the spinning-wheel is not the most
suitable and practicable occupation conceivable for many millions.
It is because of the implicit faith I have in khadi in terms of
the propositions just .stated and of the strength bom of that faith that
I am ‘coquetting* with -the mill-owners. It is quite likely, it is perhaps
now practically certain, that no immediate good will come out of
these negotiations. But they will serve for further action or guidance
if we have not meanwhile already achieved boycott of foreign cloth.
It is therefore profitable to inquire, even at the risk of repeti-
tion, what place khadi has in any scheme of boycott. In my opin-
ion, boycott of foreign cloth is both necessary and feasible only
218 THE aOIXEOTED WORKS OF llAHATItA. GANDHI
becaiMff it afiects and benefits the masses and can be achieved
only if they co-operate. Boycott of foreign cloth would have but
a temporary value if it could be obtained solely by the indigenous
mills. And I hold it to be impossible in the near future to en-
force the boycott through the single agency of mills. In my opin-
ion, it is khadi alone that has made suc^ boycott a practical
proposition. Indeed it is so practical that if the politically-
minded India were to take up the sales of khadi, it is possible to
manufacture in a year all the khadi that may be required by the
nation even though there may be not a single yard of mill-calico —
foreign or indigenous — ^available. I affirm this on the basis of the
assumption that the villages will mostly manufacture their own
khadi and the organized centres will manufacture for those who
are not self-spinners. Experience of past seven years shows that if
there is a sudden famine of cloth in the country and if the masses
are encouraged they have sufficient skill and the indigenous machi-
nery for manufacturing their own khadi. No doubt a revolution-
ary change m the mental oudook and sartorial tastes of politically-
minded India is necessary. I have no doubt that if the bulk
of them do not respond now, they will have to do so when they
realize that khadi has become irresistible. And to make it ir-
resistible khadi workers have to work away with steadfastness,
honesty, scientific skill and precision. I have ‘coquetted’ with
mill-owners and discussed the possibility of immediate boycott of
foreign cloth in association with them, in order to show that if
they mean it they can give themselves the privilege of serving the
nation at the same time that they serve themselves. Meanwhile,
let none doubt that khadi is silently and imperceptibly revolu-
tionizing the national taste and will bring about the boycott in its
own good time, if it is not anticipated by some such combination
as I have ventured to suggest.
Tottng India, 12-4-1928
257. NOTES
Breach of Promise?
When 1 was in Berhampur, Ganjam District, last year, I was
taken to a temple which I was told was open to all including
the so-called untouchables. I was accompanied by some \m-
touchable fiiends. A few weeks after I received a letter that the
trustees had declared prohibition against the entry of untouch-
ables. I was loath to believe the statement. I, ther^ore, inquired
and here is the reply to my inquiry:^
If the information is correct, it is clear breach of promise
by the trustees — a promise that was publicly made not merely to
me but to the public of Berhampur through me. I wonder whe-
ther the trustees have any defence or explanation to offer. The
untouchables have undoubtedly a clear case for offering satya-
graha in this case. I do hope however that the public of Berham-
pur will redeem their self-respect by insisting on removal of the
bar, if the bar does as a matter of fact exist.
“Human Spider of Majorca”
I am indebted to Sjt. G. Balajirao of Coimbatore for the fol-
lowing interesting press dipping*:
Tom^ India, 12-4-1928
258. SOUTH AFRICA INDIANS
The following letter, dated 24th February, 1928, addressed
on behalf of the Minister of the Interior to the Secretary, South
African Indian Congress, records the concession granted by the
Union Government regarding the alleged fraudulent entries:*
iGandhiji’s letter, dated March 22, 1928, ii not available. The correa*
pondent, whose letter is not reproduced here, had written that the trustees
of the temple were putting even greater restrictions than before on untouchables
and that the latter had started losing faith in the imtouchabiiity movement of
the Congress.
* Not rq>roduced here. It was about a “human sfpideri* q>inning hund-
reds of yards of thread in a minute with an instinctive skill handed down
through fifteen generations.
* The letter is not reproduced here. The concession was that subject to
certain conditions the Union Government would “refrain from the frill en-
forcement of section 10 of Act 22 of 1913 as amended by section 5 of Act
220
TBB aOLLEOTED WORKS OF 11AHA.TMA GANDHI
If the condition regarding wives and children in clause (c) of
the letter is not overstrictly enforced the concession should work
well.i
Tlmng India, 12-4-1928
m LETTER TO MQTILAL NEHRU
The Ashram,
Sabarmati,
Apnl 12, 1928
My DEAR MOTILALJI,
I have your letter. I did not write without full knowledge
of what was being done on behalf of mill-owners. They are start-
ing a separate organization which will have nothing to do with
us. However T am quite at one with you that we should leave no
stone unturned to secure their full co-operation. I am doing aU
I can at this end and you will let me know what success you have
with Sir Furushottamdas. But I would like you to study the possi-
bilities of the charkha movement It is not so hopeless as you
seem to think. Let me put the position in a nutshell. hliUs by
themselves cannot achieve the boycott within the time that will
satisfy the politician but mills if they play the game together with
charkha can do so within a time that will satisfy the most sanguine
expectations of any patriot. The charkha by itself can achieve the
boycott within a reasonable period, the pace being dependent upon
intensity of the work put in by the politicians. And as a khadi
manufacturer, I am open to negotiate with anyone for supplying
almost an illimitable quantity provided he does not bind me to the
quality beyond a certain limit and does not mind the cost.
I send you a copy of the report of the Spinners’ Association*
and a little pamphlet which latter you can read in 5 minutes but
which gives you some very telling figures. The only thing that
hampers the progress of khadi is the want of demand and want of
capital.
37 of 1927 in the case of an Indian who proves . . . that he entered a
province of the Union, other than the Orange Free State, prior to the 5th
July, 1924”.
^ The condition was that those wives and chUdren, who were not already
brought to the Union of South Africa before July 5, 1927, would not be ad-
mitted.
* Vidi “Anniial Report of the A.LSAi”> 5-4*1928.
SPBEQE TO TRAIKEBS AT KQADI VIDYALATA 221
I am yet awaiting the expected reply from Romain Rolland.
If he does not cable, I may get a letter from him next week.
Tours sinemly,
From a photostat: S.N. 13182
260, LETTER TO DEVCHAJfD PAREKH
Thursdcff \April 12, 192Sy
BHAISHRI DEVCHANDBHAI,
I have decided to hand over to the All-India Spinners’ Asso-
ciation, the Kathiawar khadi work and all the equipment and debts
relating to it. Taking responsibility for this work upon ourselves
means my worrying about the money problems. I feel that there
should be a regular resolution about this. You should therefore
get such a resolution passed in the Committee or get the consent
of members through a circular.
It seems that Revashanker Anupchand wishes to take pos-
session of Manasukhlal’s house in lieu of the debt which the latter
owes him. If you know anything about this matter, please let me
know. Valji says that you are of the opinion that Revashanker
cannot take possession of the house.
What happened about the Morvi Antyaja School?
Vandtmataram from
Bapu
From a copy of the Oiyarati: GJM. 5729
261. SPEECH TO TRAINEES AT KHALI VILTALATA,
AHMELABALP'
[Before April 13, 1928\^
The idea of the Khadi Seva Sangh was mine. I felt that
just as the Government has an organization, its lumkarshahB, it
would be good for us also to have an organization of workers. The
Government’s naukarshdii is called because its members,
‘ From the postmark
^The Khadi Vidyalaya was run at the Ashram for candidates selected
for admission to the Khadi Seva Sanjdt.
^ According to the source the speech was delivered diuing the National
Week, Le., between April 6 and 13.
4 Bureaucracy
s “Royal”
222 THE aOlXECTTED WORKS OF MAHAThlA. OAHDHI
although they are servaats, functioii as rulers. But we are not
*shahV because we have to do real service. For admission to this
organization a course of fixed period was prescribed because in
order to be a khadi worker training and proficiency are required.
The science of khadi is a serious affair; its scope is extremely
vast, because through this science we want to serve the 33 crore
people of TnHia and through them the whole world. It is an empi-
rical science; astronomy, on the contrary, is not an empirical
science. The science of khadi is empirical because its experiments
and conclusions are accessible to experience. Thirty-three crores
of people can have direct experience of it. Hence its scope extends
to where name of God reaches.
The vastness of this science can be realized from the fact that
all the things that are done in textile mills we have to do in our
hoTTi ^^ s - Those who run these mills have had to read a number of
ti»rhnir.a1 books the Study of which is essential for acquiring profi-
ciency in the worL Take only one process. Just as in the mills
they have to test cotton, we too have to do it. The knowledge
which they require as to the strength of cotton, cotton-gathering,
etc., is a.1gft required by us. Our very first lesson is about cotton
and it is a very important one. There are indeed many things
which we have to do but which the nulls are not required to do.
For «^va-m p1e, the rnilU do not have to bother whether in guming
the cotton-seeds remain intact or are broken, but we cannot afford
to be careless in the matter. We want that the seeds should retain
their properties. We want to feed these to the cattle and extract
oil from them. Mills have nothing at all to do with all these things.
However rich we may be in resources, and however persistent
in our efforts, it is all usdess without a purpose. That purpose is
narinnal service. And it is so vast that one can go as deep into
it as one chooses. There is no end to the labours of the mills
because they have a selfish motive, they have to earn money. In
their set-up there is scope for punishment as well as for reward
and, after aU, what is the principle of reward if it is not one of
punishment? In our case there is no selfidmess and no punishment
But it is not proper that since there is' no selfishness we should not
work as mudi as they do in mills. Our work is as deserving of
effort as it is selfless. The . more love and labour we pour into it,
the quicker will be our victory. Sir Jagadish Chandra Bose takes
a leaf firom a plant and very carefully and minutely examines it
to see how many sections it has, whether it has organs of sense and
whether it can feel as human beings do. He then places the results
of his experiments before the world. Does he do this for money?
8I»EBQH to TELAJMBES at KJSAPI VipYALAYA 223
No. Tben does he do so for fame ? No. He does it without any selfish
motive. But his objective is gaining knowledge, whereas our experi-
ments are not purely for the sake of knowledge. Ours is an empirical
science and we want to see its actual results. We have to observe
carefuUy how much cotton is obtained firom a given quantity of
raw cotton, how much yam is prepared out of that cotton and how
much cloth is woven out of ^t yam. And in this way we can
calculate how many people have to put in how much labour in
order to meet the cloth requirements of the whole country.
Acquire as much knowledge as you can in order to gain mas-
tery of this science and carry out as many experiments as necessary.
For this, you should have enthusiasm, interest and dedication. The
person who cultivates this science with devotion will be granted
the inner light by God.
But it is not enough for us merely to acquire knowledge of
this science. Mere knowledge would be useful in mills only. We
need character in addition to this knowledge. You have come
here not for earning your livelihood but with a desire to serve,
to dedicate your life to the cause of khadi, and for this character
will be very essential. How will you go among the people without
character? Who will accept your service? Nobody bothers about
the character of people working in mills but everybody will en-
quire about your character. You have to go to the people as ser-
vants, not as tyrants. If possible, you have to be labourers living
in their midst. For doing this a disciplined life is needed.
And cleanliness will be the first sign by which you can show
your character. The impression which you will be able to create
in the people by strict observance of the mles of cleanliness, you will
not be able to do in any other way. And what is desirable is that
you should not follow these rules for the sake of following them
but it should become impossible for you not to follow them. You
should so mould your nature that deanliness becomes a part of
it; if you find uncleanliness anywhere you shoiild be unable to
bear it. Uncleanliness anywhere, whoever may be responsible for
it, should become an eyesore to us and unless it is removed we
should find no joy in living.
We wish to offer ourselves as oblation in the national
In order to do so we have to become pure and clean. Does it do
any good burning a dirty thing? But if you bum something frag-
rant, the atmosphere is purified and the perfume spreads. There-
fore let us become pure like sandalwood and offer ourselves up in
this sacrifice. This is the purpose for which this Ashram has been
established. Let the Ashram become the incense in the national
224 THE OOIXECITED WORSS 07 ICABAT&IA OAiniBI
sacrifice aad remove the foul smell wherever it may be fouud. This
is our ideal. Indeed, this is not the Ashram’s ideal only, but that
of every khadi worket.
And are you aware what a high place your work occupies?
If someone asked me what the place of khadi in relation to service
of the cow or taiming was, I should surely say that it had the first
place. According to the grand simile of Tulsidas, this is the most
benevolent activity, even though it seems dull:
farfir gfw I
fror II
How monotonous spinning appears! The Punjabis tell me
that it is a woman’s work and that they cannot do it Then there
is neither honour nor profit in khadi work. If one becomes expert
in dairying or tanning, one can get big emoluments. But in khadi
there is no such attraction because it is the work of millions of
people. We require seven lakh workers in order to organize khadi
work throughout the country. How can we afford to give them
high salaries? Perhaps seven lakh cow workers or tanning experts
may not be required by the country, but it would not do to have
less than this number for khadi work. This work is so important
and it is required on such a big scale. Despite its seeming mono-
tony, there is hardly any other work more interesting than this.
If you start taking lots of interest in it, you would adorn yourself,
the Ashram and the country as well.
[From Hindi]
Hindi Nmajaant 19-4-1928
262. LETTER TO SATIS CHAJIDRA DAS GUPTA
The Ashram,
Saearmati,
April 13, 1928
DEAR SATD 33ABU,
You will see how I have used your letter to sustain the case
for khadi.^ I am anxious to receive your account of the tour that
is now going on and more so to hear firom you how it is affecting
your health.
Tours sinsmly,
M. IL Gaedhi
From a pliotostai; O.N. 1588
1 The leference presumably is to “Place of Blhadi”, 12-4-1928.
263. LETTER TO A. ELLINGS
The Ashram,
Sabarmatt,
April 13, 1928
DEAR FRIEND,
I have your cordial letter. I have not had the courage to de-
cide whether I should respond to the European invitations or not.
I am therefore waiting for an expected letter from Europe before
I make up my mind. And such being the case, I do not know
whether you want any statement from me. But I may say that
I will devote all the time I can spare to the development of the
message of spinning-wheel.
lours sineenly,
A. Elunos, Es(^.
News Editor,
“The Englishman”
9 Hare Street
Oaloutta
From a photostat: S.N. 13187
264. LETTER TO MRS. BLAIR
The Ashram,
Sabarmah,
. April 13, 1928
I was delighted to hear from you afler such a long time. It
was good of you to think of the starving millions during the
National Week. I can quite understand your inability at your
time of life and in that uncongenial atmosphere around you to
be able to spin steadily and well. But it does my heart good to
Rnd you ever thinking of the poor countrymen. Did you sell any
khadi during the National Week?
Tours smcmly,
Mrs. Blair
\^aXiI. 'Villa 3
Darjeeung
From a photostat: S.N. 13189
XXXVI-15
265. LETTER TO MURIEL LESTER
The Ashrau,
Sabasiuti,
April 13, 1928
1 have your second cable. I see that after all you belong to
a rich country. I, belonging to a pauper country, think fifty times
before sending cablegrams and each time say to mys^ one
rupee means 64 hungry mouths fed per day after an hour’s work
each. For one-sizty-fourth of a rupee buys sufficient flour to give
one meal to one of the starving millions. When therefore we meet,
if vre do, 1 am going to ask you to account for all the cables
that you have been spending money on although you represent
the poor people of Poplar.
I can’t summon up sufficient courage to make up my mind
whether to go to Europe or not to go. I am therefore waiting
for an expected letter firom Romain RoUand. The expected letter
will compel me to make up my mind finally. I don’t know why
I have difficulty in making up my mind about the European visit
in spite of your glowing letter.
Tours simertfy,
Mjas Muriel Lester
From a photostat: S.N. 14955
266. LETTER TO T. NAGESHA RAO
The Ashram,
Sabarmatt,
April 13, 1928
D EAR
I have your letter. I am sorry I was unable to overtake it
earlier. The only thing I can advise you to do is to live abso-
lutely apart firom your wife, take clean unstimulating diet, live in
the firesh air the whole of the 24 hours, and fill up your waking
hours with healthy activities and, when the body is tired, with,
healthy reading and tidnking. You will produce little impression
L&ITBR TO S. RAMANATBAK
227
Upon your pupils until you have gained mastery over yourself.
Totm sinemly,
M. K. Gandhi
SjT. T. Naoesha Rao
Tbaoher
Board High School
P uTTOR, S. Ganaba
From the original: Q.W. 9205. Courtesy: T. Nagesha Rao
267. LETTER TO S. RAMANATHAJi
The Ashram,
Sabarmati,
April 13, 1928
MY DEAR RAMANATHAN,
Here is a long letter I am obliged to send you. From the
correspondence copies enclosed by . . .^ with his letter, I presume
that you have got conclusive proof of his dishonesty.^ ■ Before I
can send him a final answer, I want to know whether there is
any written or printed contract which . . signed and, if he did,
whether it has any clause regarding automatic forfeiture of security.
If there is no such written agreement about forfeiture, are you
justified without the intervention of court in declaring forfeiture.
Tours sismrtly.
End. 1 file
From a microfilm; S.N. 13593
* & ^Name omitted
3 Vidt the foUowing item.
268. A LETTERS
Tbs Ashram,
SABARMAn,
April 13, 1928
FRIEiNX)}
I have your letter. You should know that I am now no
longer in charge of the administration of the Association^. Seth
Jamnalal Bajaj is die administrative head, but 1 am interesting
myself in your case and have written to Sjt. Ramanathan. As
soon as I hear from him, I hope to write to you again. Meanwhile
let me say that from the perusal of the papers sent by you, there
seems to me to be a very strong case against you. If Sjt Rama-
nathan has positive , proof of bribery and corruption, I should
wonder what defence you could have.
Tours sinemlf,
From a microfilm: SJf. 13592
269. LETTER TO DR. M. A. AJ^SARI
The Ashram,
Sabarmatt,
April 14, 1928
DEAR DR. ANSARI,
I have your letter. If the meeting of the representatives
of null-owners comes off and if you give me due notice, I shall
be present. But up to now there is no intimation from Motilaiji.
I am in constant touch with the representatives of mill-
owners and so far as I am aware nothing is going to come out of
these negotiations. The mill-owners have decided upon a separate
organization of their own from which they wish to eschew poli-
tics altogether. Sir Furushottamdas has declined to be presi-
dent even of this association. And I understand that he has
come to the conclusion that the mill-owners will do nothing sub-
stantial at the present moment. Mr. Birla writes to me almost
1 Addressee’s name is omitted; vido the preceding item.
^ The All-India Spinners’ Association
229
LETTER TO VITHALDAS JERAJAiqi
in the same strain, though he wants the boycott campaign with-
out the mill-owners. After having had so many chats and so much
correspondence with the latter, I incline to the same view. But
that does not mean that we should not have the conference
Motilalji has in view.
You will keep me informed of what is going on. I would
like you to read all I have written about the mills in the pages
of Toung India. If you have not the articles I can send them
to you.
I wish you will settle the Jamia constitution without delay.
Tours siiumly.
Dr. M. a. Ansari
Ahmedabad Palaoe
Bhopal
From a photostat: S.N. 13191
270. LETTER TO VITHALDAS JERAJANI
Satyaoraba Ashrah,
Sabarmatt,
April 14, 1928
BHAISHRJ VTTHALBHAI,
This letter is in reply to yours. If the boycott becomes univer-
sal, we do not have enough chhe^al^ and dhotis. We can meet the
demands of those who will go about, if need be, in a langoti\ but wear
nothing except khadi. To those, however, who are not ready to
go to this extent but will take part in the boycott of foreign cloth
if they can get some other cloth in its place, we may supply mill-
made dhotis and saris. This means that the mills cannot manufac-
ture any other cloth except what we decide and that, even in their
shops, liadi will be sold as a substitute for the kinds of cloth which
they do not manufacture. I can realize that the mills will not agree
to this, but we cannot come to any understanding with, them as long
as they do not agree. My demand means that the mills should
accept the permanent place of khadi. If you do not underst^d
this point, please ask me. I do not want you to come here, leaving
your work imattended there. You mny discuss the matter when
1 Women’s upper garmen.^
2 Codpiece
230 IHB aOLLEOTED WORKS OF MAHATMA, GANDHI
you have occasion to come here and get the necessary opport
nity.
Bkssbigsfi
Bapu
From a photostat of the Gujarati: S.N. 9764
27J. LETTER TO DEVCHAND PAJREKH
Satyaoraha ASHRAj
Sabarmai
April 14, 191
bhaisHri devoeandbhai,
I have your letter. I understand about Manasukhlal although
am very much confused. I am of the opinion that if a person hi
incurred debts he himself or his wife or children have no rig]
to keep anything &om the wealth amassed by him. But I do m
know the &cts of this case. And that reminds me: may I know
something has been done about the memorial to him? It
necessary to pass the following resolution about khadi:
“As the Kathiawar Political Conference has many occupation
it does not have enough men and money to bear the responsibilil
of the khadi activity. Gandhiji who hitherto used to shoulder tit
economic responsibility does not have the physical means to do si
The All-India Spinners’ Association is willing to shoulder tt
responsibility. Therefore the Committee of this Conference han<
oyer the entire administration, all its money and the entire respons
bihty of the Kathiawar khadi activity to the All-India Spinner
Association.”
Did Mulchandbhai get money for the Antyaja movement
Bhai Fulchand is not with you, so who helps you now? Whr
other work of the Conference is going on at present ?
Vaidematarm fie
Bapu
PS.
One can see that you sold quite a good amount of khadi.
From a photostat of the Giyarati: G.N. 5729
272. SERVICE OF THE SUPPRESSED^
The servant of the suppressed serves both himself and the
society, as the oppressor ultimately oppresses himself, and the
engineer is always hoist with his own petard.
We were on the point of being pariahs- of the world, having
treated the bulk of our brethren as untouchables. We are however
likely to escape that catastrophe, as the Hindu society is trying to
remove this blot in various ways and in many provinces. By far
the biggest and most successhil of these efforts is perhaps the one
conducted by Anasuyabehn in Ahmedabad.
I addressed two meetings last month, one \mder the auspices
of the Sweepers* Mabajan and the other a gathering of the chil-
dren of the Labour Union schools.^ Most of these children belonged
to the suppressed classes. I take the following^ from the report that
was read at the meeting:
1 do not know of workmen’s children elsewhere receiving edu-
cation under such orderly and careful organization and in such
numbers.
The mill-owners ought to welcome the enterprise. On the
contrary they are reported to have threatened to stop the monetary
help they are at present giving. I do hope not only that it is a false
alarm, but that they will yearly add to their contributions. In
doing so I should humbly think ^ey will be doing nothing beyond
what they owe to their workmen.
A noteworthy feature of the enterprise is the large contribu-
tion of the workmen themselves towards the expenses, the ultimate
aim being to conduct these schools wholly at their own expense. This
of course presupposes their economic betterment, a st^ulation in
them of the desire for sacrifice and for the education of their chil-
dren. In the mean while, the mill-owners and other philanthrop-
ists should keep the enterprise going.
The sweepers’ meeting* was remarkable for the things
it brought to light. I heard them sing their songs with flawless
pronunciation. They were comparativdy unlettered, but no one
* The Giyarati original* of wbidx this is a translation by Mahadev Desai,
appeared in Naotgkm, 15-4-1928.
2 Vide “Speech at gathering of Students and Teachers, Ahmedabad",
31-3-1928.
3 Not reproduced here
*.Vide “Speedi at Sweepers' Abmedsbsd", 27-3-1928,
232 THE aOLLBGTED WORKS OF MAHAmA. OAKDHI
who listened to their songs could say that they belonged to the
suppressed classes. But they are indebted, underpaid, and addicted
to drink. Most of them beg and live on leavings from plates given
to them by Hindus of higher castes. Their condition makes the
conclusion irresistible that we the so-called high caste Hindus are
responsible for their failings, and only the inherent strength of
Hinduism is responsible for their good points. Ehnduism has helped
them to retain some of their culture in spite of tlie oppression they
have laboured under. They would never have been reduced to
their present state if we had regarded them as our own kith and kin.
Anasuyabehn may carry on welfare work among them, but
who will look to their housing? I have seen the hovels they live in.
It is the duty of the mill-owners and the municipality to provide
them with better houses, and even if the former fail in their duty
the latter may not do so, for better housing is essential as much for
the health of the city as for that of the workmen.
llNTOuaHABLES AMONG UnTOUOHABLES
I addressed a third meeting* which was full of painful expe-
rience. There is a suppressed class night-school under the Giyarat
Vidyapith conducted by the students of the Vidyalaya. They take
considerable pains over the school, which until a short time ago
had a very large attendance of Dhed children. The teachers
thought of the sweepers’ children and induced the sweepers to
send their children to the school but as soon as these came, most of
the Dheds withdrew their children from the school! The teachers
therefore turned to me to find a way out of the situation. So I went
there. Very few Dhed parents attended the meeting. One of tliem
whom I tried to tackle said frankly, taking his stand on the tradi-
tional religion: “How may a Dhed touch a sweeper?” “But if the
touch of the sweeper pollutes the Dhed, why should tlie higher
castes touch the Dheds?,” I asked. “We never ask them to do
so,” he quickly rejoined, and floored me.
This is how we are hoist with our own petard. If untouchabi-
lity had been allowed to go on unchecked, each one of us should
have considered the other xmtouchable and we should have been
doomed. But thank God, in spite of the orthodox Dheds and
Banias and Brahmins, the snake of untouchability is breathing
its last.
The teachers of course ought to adhere to their resolve. They
should not be angry with the Dheds, but neither should they let
* No report of diis meeting is avaSable.
LETTER TO UANIBEHN PATEL
233
go a single sweeper boy for the sake of the Dhed boys. Let them
shower all their love and attention on the sweeper boys, and there
their duty ends. Their determination and faith will melt the hearts
of the Dheds, who, as soon as they find the sweepers’ children
growing in cleanliness and character, will not help sending their
own children too. The anti-untouchability worker has to begin at
the lowermost rung of the ladder. There are, I know, some ‘re-
formers’ who are apt to think: ‘Better reform and serve our own
castes before we reform and serve the Dheds.’ This way of thinking
betrays impatience and ignorance, impatience because we
fight shy of obstacles, and ignorance because we forget that all
other rrforra of Hinduism is nothing worth until the main reform,
viz., the removal of untouchability, is achieved. This blot poisons
the whole system, even as a drop of arsenic would poison a tankful
of milk. Remove this and you open the door for other reforms,
retain this and you render other reforms nugatory. The disease of
a consumptive unless the root cause is tackled remains just the
same whether you remove or do not remove a few abscesses on
his body.
Toung India, 19-4-1928
273. LETTER TO MANIBEHN PATEL
Sabarhait,
Sunday [AprU 15, 1928Y
OBI. MANI,
I haven’t heard from you since you went there*; this is not
good. Let me know your daily programme of work there. Write
your experiences.
Read the enclosed letter and let me know if you wish to go
to Geylon*. How did you celebrate the pMational] Week?
Blessings from
Bapu
[From Gujarati]
Bapuna Patro — Mambehn Pateltif, p. 65
^ From the source
2 Bardoli
* For khadi propaganda
274. LETTER TO SAROJINI NAIDV
April 16, 1928
ICY DEAR MISABAI,
I was thinking to hear from you about Padmaja. Tell her
she has to be well quickly or she will cease to be regarded as a
brave girl. Hdw long does she expect to be there? What about
your visit to America?
I have become a coward. I can’t decide whether to go to
Europe or not.
Wilh love.
The Spinner
'Mbs. S. NAmn
From a photostat: S.N. 19192
275. LETTER TO ANTflE BESANT
Sabarhati,
April 16, 1928
DEAR DR. BESANT,
I thank you for your note. I may not join the movement of
which you write. I feel we are having too many institutions and
organizations without increasing men and women to work them.
Tours sineerdy,
M. K, Ganphi
From a photostat: S.N. 13193
276. LETTER TO U. RAJAGOPALA KRISHNATYA
April 16, 1928
BHAI RAJAGOPALA,
God being Almighty can biing about anything.
Violence should not be answered with violence.
One cannot gain knowledge of dharma from a historical inter-
pretation of the Makabharata. And the Mahabharaia is certainly
not history.
Toms,
Mohandas Gandhi
From the Hindi original: G.W. 9238. Courtesy: U. Rajagopala Krishnayya
277. CABLE TO RAJENDRA PRASAD^
[On or after April 16, 19281
Rajendrafrasad
Jayawau
London
BUaOESS aONFERENOB.
Gandhi
From a microfilm: SJ^. 14381
1 It was sent in reply to a cable, received on April 16, seeking a message
ibr the Youth Gonferencc.
278. CABLE TO V. S. SRINIVASA SASTRP
ApHl 17, 1928
Rt. Hon. Sastri
Pretoria
THINIC GERTTFIOATES AT SETTLEMENT 1914 SHOULD
REKAIN UNAEFEQTED.2
Gandhi
From a photostat; S.N. 11974
279. LETTER TO K. MADHAVAJf NAIR
The Ashram,
Sabarmati,
April 17, 1928
DEAR FRIEND,
I have your letter. There is a confusion of thought about
your action. If it was good for your friend to have the Law
Membership, it was good both from a public point of view as
well as a private point of view; and if it was legitimate for you
to congratulate him in your private capacity, it was equally legiti-
mate for you to congratulate him publicly and in your public
^ This was sent in response to the following cable dated April 13, 1928, from
SAIG (South African Indian Gongress), Johannesburg: “Developments regarding
new immigration law very serious. Clause 5 if fully put into operation will
undermine rights secured by struggle to even registration certificate holders
whose claims go back to the beginning. If any flaw may be found suggestive
of illicit entry condonation is oflered conditional upon surrender certificates
presently held in exchange for letters conferring rights of holder temporary
permits and excluding rights wives and children must be applied for before
first November, Thereafter inquisition deportations and demoralization of
community inevitable. We have urged that line be drawn 1914 at least to
narrow field and preserve something of spirit of Gandhi-Smuts Settlement.
Implore you cable Sastri to press for at least this concession. Reply urgent^
(S.N. 11974).
2 In reply Sastri sent a cable on April 18, 1928, reading; ‘Tfour cable.
Last night Minister already announced condonation conditions without special
treatment for certificated before 1914” (S,N. 11974),
tkTTte TO jAwAjaARLAxFimmit;
capacity. You will not congratulate privately or publicly a friend
upon being appointed a hangman, the post might carry a large
salary and distinction on the part of those who might appoint
him. Did we not think at one time that members of the present
Government were very much like hangmen? It was really a
matter for condoixation* that a friend was ofi'ered and accepted
Law Membership. But you may not share my view about
the judgment of the present Government and those working it.
If that is so, you may publicly defend your private conduct and
take the risk of any odium that may be temporarily attached
to it. After all, the approbation of your own conscience must be
all-sufficing.
You are quite correct in saying that if our private judgment
and feelings were to be suppressed, we should become hypocrites.
It would be a bad day for us if servants of the public were to
become hypocrites.
Tom tincmly,
SjT. K. Madhavan Nair, M.L.G.
Gaugut
From a photostat: S.N. 13186
280. LETTER TO JAWAHARLAL JfEHRU
The Ashbah,
Sababbcati,
April 1.7, 1928
UY DEAR JAWAHAR,
I have yoTir letter. Do you know that even when you wrote
to me that you were going to the Punjab, I did not know that you
were going as the president of the Conference? When Dr. Kitch-
lew wrote to me, he said nothing about who the president was to
be. However I was glad when I learnt that you presided.
Of course I notice everywhere what you noticed at the Con-
ference. I wonder if you have noticed what I sense everywhere,
utter absence of seriousness and disinclination to do any con-
crete work demanding sustained energy.
Do you find any hope in the Punjab for Hindu-Muslim unity?
About the European visit, I can give you no definite news
yet.
1 Slip for *condemnatioit*7
TSB COLUtatED V/ORES OF QAMOai
The fiasco about mills you know everything [of] by this time
firom Father.
From a photostat: S.N. 13194
281. LETTER TO SIR. DANIEL M. HAMILTON
Tbs Ashram,
Saharmati,
April 17, 1928
DEAR FRIEND,
I thank you for your cordial letter and invitation. If I go
to Europe, I would certainly love to be under your roof and dis-
cuss with you things of mutual interest.
I do indeed like your paper on modem finance. If there is any
other literature beating on it that you would like me to study,
please guide me, and if you could find time to write for me a popular
article or a series making banking easy for people to understand
I would gladly publish the article or the series in the pages of
Toung India.
Tours sineerdy,
Sir Daniel Hamilton
Balmaoara, Kyle
Ross-shire
SOOTLAND
From a photostat: SJC^. 14293
282. LETTER TO HANS KOHW
April 17, 1928
I have your letter. This proposed European visit is a matter
of great concern for me. I am awaiting M. Romain RoUand’s
letter before I can finally decide.
From a photostat: SJf. 14951
* He was connected with the Peace Association, Jerusalem.
283. MESSAGE TO STUDENTS* CONGRESS, CETLON
AprU 18, 1928
A message was received from Gandbiji wishing the Congress success and
expressing the hope that the students would not forget die starving millions
of the mother country, the most effective manner of helping whom was by
wearing khadi.
Th» Hindu, 19-4-1928
284. OFF THE TRAIL
Remarkable are the attempts made by and on behalf of the
Government to befog people’s minds and take them away from
the main point by raising side issues and discovering or profes-
sing to discover flaws in evidence produced in support of the main
point. It does not suit the Government to admit that its history
is a history of the ruin of India’s industries and India’s man-
hood. One of such recent attempts is to discredit the oft-told story
in the Press and on the platform about the cutting off by the wea-
vers of their own thumbs in order to escape the East India Com-
pany’s myrmidons who sought to compel them to wind sillf- If
the weaver has no thumb he cannot do the work expected of him.
And the way the history has been discredited is by digging out
the credentisJs of William Bolts on the streng^ of whose evidence
the late Rome^ Chandra Dutt first made the statement regarding
the cutting off of thumbs. The writer of the refutation is not able
to say that William Bolts gave false evidence, but he says that
William Bolts had no character to keep and that therefore his evi-
dence is not worthy of credence. And he further says that he was
a dismissed servant of the Company under its resolution which
described him as “a very unworthy and unprofitable servant of the
Company, his conduct has been distinguished by a tenacious ad-
herence to those pernicious principles relative to the rights of in-
land trade, in which he appears to have been so conspicuously op-
pressive”. Who does not know the tricks of pettifogging lawyers
to discredit witnesses by proving their bad character as if a man
with a bad character was ever incapable of making a true state-
ment? I make bold to say that whatever the character of William
Bolts, his testimony about the cutting off of thumbs need not be
discredited unless it can be otherwise disproved, and there has
240 TEtB dOLUidtjaD WdRkS Ot iCAbAXlCA. OAMbffi
been nothing brought forward to show that that testimony is un-
worthy to be believed. On the contrary, what is more likdy than
that weavers in order to escape harrowing and continuous oppres-
sion would once for all render themselves physically unfit to do
the work imposed upon them under unbearable punishment?
After all, the evidence of William Bolts is only part of the story
of the ruin of India’s industries told by Romesh Chandra Dutt
with such deadly efiect and supported by the evidence of a variety
of witnesses, the cumulative effect of whose evidence becomes ir-
resistible. The main point is whether the industry was or was not
ruined with the greatest deliberation. If it was, it makes little
difference if the evidence of one witness is rejected and it will lie
iU in the mouth of the criminal to say that out of a hundred
witnesses one has told an untruth. But as I have said in this
instance, there is nothing relevant brought forward to show that
William Bolts’s testimony is not to be believed. Let me however
put before the reader a few relevant extracts firom Dutt’s first volume
of the Economic Histoiy of India. He says:
It will appear from the facts stated in the last two chapters that
large portions of the Indian population were engaged in various indus-
tries down to the first decade of the nioeteenth century. Weaving was
still the national industry of the people; millions of women eked out the
family income by their earnings from spinning; and dyeing, tanning and
working in metals also gave employment to millions. It was not, how-
ever, the policy of the East India Company to foster Indian industries.
It has been stated in a previous chapter that, as early as -1769, the
Directors wished the manufacture of raw silk to be encouraged in Bengal,
and that of silk fabrics discouraged. And they also directed that silk-
winders should be made to work in the Company’s factories, and pro-
hibited from working outside "under severe penalties by the authority of
the Government". This mandate had its desired effect. Ibe manufacture
of silk and cotton goods declined in India, and the people who had
exported these goods to the markets of Europe and Asia in previous
centuries began to import them in increasing quantities.
So much waa the importation of silk and cotton goods £:om
England stimulated by these methods that whereas in 1 794 it was
3^156, in 1813 it rose to ;^108,824. In 1813 the Company’s charter
was renewed and important evidence was taken at the enquiry
prior to renewal. “In respect of Indian manufactures,” says the
author, “they — the Commons — sought to discover how they could
be replaced by British manufactures, and how British industries
could be promoted at the expense of Indian industries.”
ofep xMk 'tkAii 24i
lixe commercial policy of Englaad is thus described by
Henry St. (Jeorge Tucker:
What is the commercial policy whidi we have adopted in this
country with relation to India? The silk manufactures and its piece^
goods made of silk and cotton intermixed have long since been ex-
cluded altogether from our markets; and of late partly in consequence
of the operation of a duty of 67 per cent, but chiefly from the effect of
superior machinery, the cotton fabrics, which hitherto constituted the staple
of India, have not only been displaced in this country, but we actually
export our cotton manufactures to supply a part of the consumption of
our Asiatic possessions. India is thus reduced from the state of a manu-
facturing to that of an agricultural country.
Here is another testimony of the same character by H. H.
Wilson:
It is also a melancholy instance of the wrong done to India by
the country on which she has become dependent. It was stated in evidence
(in 1813) that the cotton and silk goods of India up to the period could
be sold for a profit in the British market at a price from 50 to 60 per
cent lower than those fabricated in England. It consequently became
necessary to protect the latter by duties of 70 and 80 per cent, on their
value, or by positive prohibition. Had this not been the case, had not
such prohibitive duties and decrees existed, the mills of Paisley and
Manchester would have been stopped in their outset, and could scarcely
have been again set in motion, even by the power of steam. They were
created by the sacriflee of the Indian manufacture. Had India been
independent, she would have retaliated, would have imposed prohibitive
duties upon British goods, and would thus have preserved her own productive
industry from annihilation. This act of self-defence was not permitted
to her; she was at the mercy of the stranger. British goods were forced
upon her without paying any duty, and the foreign manufacturer employed
the arm of political injustice to keep down and ultimately strangle a
competitor with whom he could not have contended on equal terms.
According to Thomas Munro ‘‘the Company’s servants as-
sembled the principal weavers and placed a guard over them until
they entered into engagements to supply the Company only.”
The author then proceeds:
When once a weaver accqpted an advance he seldom got out of his
liability, A peon was placed over him to quicken his deliveries if he delayed,
and he was liable to be prosecuted in the courts of justice. The sending
of a peon meant a flne of one anna (about d.) a day on the weaver,
and the peon was anned with a rattan, which was not unofren used to
wvrrr-ifi
242 XriE ddLLEOTED WORiS OF liA^TUA. GANDEtl
good purpose. Fine was sometimes imposed on the weavers, and theit
brass utensils were seized for its recovery. The whole weaving popula-
tion of villages were thus held in subjection to the Company’s factories.
. . . The control under which the weaver population was hdld was not
merely a mn tter of practice, but was legalized by Regulations. It was
provided that a weaver who had received advances from the Company
“shall on no account give to any other persons whatever, European or
Native, either the labour or the produce engaged to the Company”; that
on his failing to deliver the stipulated cloths, “the Commercial Resident
shall be at liberty to place peons upon him in order to quicken his
deUveries”; that on his selling his cloths to others, the weaver “shaU
be liable to be prosecuted in the Dewani Adalat”; that “weavers,
possessed of more than one loom, and entertaining one or more work-
men, shall be subject to a penalty of 35 per cent on the stipulated
price of every piece of doth that they may fail to deliver according to
the written agreement”; that landlords and tenants “are eqjoined not
to binder the Commercial Residents or their ofScers from access to
weavers”; and that they “are strictly prohibited from behaving with
disrespect to the Commerdal Residents” of the Company.
Is it to be wondered at if weavers living under such, intolerable
restraint broke loose from it by cutting off their own thumbs?
To revive an industry that was thus deliberately destroyed and
which supplemented the resources of millions of people is the
sacred duty of every Indian who loves his country and should be
considered a privilege by every Englishman who would repent of
the grave wrong done to a great country by his ancestors. But in-
stead of repentance, we see a painful persistence in the policy ini-
tiated 150 years ago and an equally painful effort made by every
means possible to bolster up the wrong.
Toung India, 19-4-1928
285. LETTER TO SATIS CHAJfDRA DAS GUPTA
The Ashram,
Sabarmati,
April 19, 1928
DEAR SATES BABU,
I have your letter. You teU me nothing about your own
health. I hope you are keeping well. Does this tour mean more
khadi sales? Is there a great response from the people addressed,
LBTTMR T& MdT[LA.t. NBERii
243
dr, are the collections from individuals?
From a photostat: G.N. 1589
Tours sinarriy,
Bapu
286, LETTER TO MOTILAL NEHRU
The Ashram,
Sabarmati,
Aprtt 20, 1928
DEAR MOTlLAijI,
> 1 have your letter. 1 am daily making &esh discoveries which
go to show Aat we may eapect nothing from the mill-owners at the
present stage. They will yield only to pressure and the pressmre
of the Government is more felt than that of the Congress. But we
may not be impatient. We need not put boycott of Indian mill-
made cloth in ^e same category as that of foreign cloth. A nega-
tive attitude about mill-cloth will be quite enough to keep the miHa
under wholesome check. A positive boycott will only stir up
bad blood without bringing us any nearer boycott of foreign
cloth. We shall never, unless a sudden manifestation of mass energy
comes into being, succeed in reaching the millions. In spite of aU
we may do, for the time being the latter will therefore be bu ying
Indian miU-cloth and, further, there will be keen competition be-
tween Lancashire miib and Japanese on the one hand and Indian
mills on the other. We have therefore to concentrate our effort
on changing the mentality of the townspeople and those few vil-
lagers whom we are controlling and bringing them round to the
adoption of khadi. If we set about doing this, the message of khadi
will percolate the masses. Then both our and foreign Tnilb will
feel the bnmt. That will be the time for our mills to come in
Hnft with us. The moment they do so we can complete boycott of
foreign cloth inside of six months. The programme definitely
therefore has to be this:
We leave Indian mills severely alone. We carry on a whirl-
wind campaign for boycott of foreign cloth through khadi, asking
people to count no sacrifice too great in adopting khadi. We must
have faith in ourselves and in our people and believe that they
can make this which appears to me to be small sacrifice. But I
confess that at the present moment 1 do not visualize the organi-
zation that is needed to carry on. the boycott. The politicals who
^44 THE OOtLEdriUD WOBkS OF MAMaIUA. GANbkt
are in possession, of the platform do not mean to do any serious
business. They will not concentrate on any constructive work.
Jawahar in a letter truly describes the atmosphere when he says:
“There is violence in the air.” We read and hear so much about
the boycott of British cloth in Bengal, but the letters I receive
almost every week show that there is no real boycott. There is
no organization behind it, there is no will working behind it.
All things considered, what will you advise me to do?
The expected letter from Romain Rolland is due next Tues-
day at the latest. 1 must after that come to a decision quickly.
Supposing that Romain Rolland predisposes me in favour of the
European visit, what would you have me to do in view of the
talk of the boycott? Would you want me for the sake of the boy-
cott not to go to Europe? I shall accept your decision whatever
it may be. I am not personally keen on the European visit, but
if all is plain sailing in India and if Romain RoUand wants me to
visit Europe, I should feel bound to accept the European invita-
tions. Will you please wire your decision? Jawahar will be with
you and probably you will loiow Doctor Ausari’s mind.
Toots sittesrAy,
From a photostat: S.N. 13197
287. LETTER TO DEVCHAND PAREKH
Satyaoraha Ashram,
Sabarmah,
April 20, 1928
BHAISHRl DEVQHANDBHAI,
I have your letter. After having read Revashankerbhai’s
letter, how can 1 press him to accept the proposal? Or do you
wish only to use his name and do not expect him to do any work?
If that is what you wish, then we should find out a temporary
vice-president who is a good worker. It is certainly desirable
that you should go to Bombay for all this work. Maybe Reva-
shankerbhai could suggest to you in the course of discussion the name
of such a vice-president or of somebody else as president. Tell
me now what you want, so that I may act accordingly.
Vtmdsmataftttn from
Bafu
From a photostat of the Gujarati: G.N. 5691
288, LETTER TO JOHN HATNES HOLMES
The Ashram,
Sabarmah,
AprU 20, 1928
DEAR FRIEND,
I have your letter.* 1 caouot resist you, but I take you at
your word. I send you a single sentence as follows:
Tolstoy’s greatest contributioD to life lies, in my opinion, in
his ever attempting to reduce to practice his professions without
counting the cost.
Thanks for your inquiry about my health. 1 appear to be
keeping well at Ihe present moment.
Tours svaetrdy.
From a photostat: S.N. 14287
289, LETTER TO PETE MATOFF
The Ashram,
Sabarmati,
Apra 20, 1928
DEAR FRIEND,
I have your letter for which I thank you. I suppose I shall
receive your book* in due course.
I shall feel deeply interested in whatever you may write to me
about the condition of the Doukhobors in their new home.®
I am sorry I do not keep any photographs of myself. I am
editing a weekly newspaper csDled Tma^ India of which I send you
the latest issue.
^ The addressee had written: **The special issue of Utdty in coxnxnemoranon
of Tolstoy Qentenary would be incomplete if it did not contain a tribute from
your pen.”
2 Massage qf the Doukhobors
3 The addressee had written that Doukhobors * Vere persecuted in Russia
[in] 1895-96 for burning fire-arms and other destructive eleincnts” and “in 1899
were to to Gan^a”,
246
the ooixegted works or mahatua oandhi
I Hhall be interested also to know more about the new leader^
who has just come to you from Russia.
Tours sineerdj,
Pete Matoep, Esq.
Thrums, B.G.
Free Canada
From a photostat: S.N. 14288
290. LETTER TO S. GANESAN
The Ashram,
Sabarmati,
Apnl 21, 1928
MY DEAR OANESAN,
I have not understood the last paragraph of your letter which
I take first, though 1 understand that you will be unable for
some time to bring out Mr. Gregg’s book. It will be terrible if
that happens after the long notices that have been taken in .
Totmg India of that book. Please wire on receipt of this when if
at all you are likely to bring the book out.
You need not apologize for having sent the book on Self-
Restraint V. Self-Indulgence to Dr. Stopes. Indeed having reviewed
her books and even advertised them, you were bound to send my
book to her. There was nothing wrong in it, but you are certainly
under no obligation to publish her review of my book, unless of
course you independently think that it is a good and well-argued
review. And if you do not publish her review, you will be render-
ing her a service by telling her straightway why you decline to
publish it.
Now about yourself. The only thing I can suggest to you is to
become absolutely firm about your resolution and you will find that
all your difficulties will vanish. Our difficulties really arise when
we are tossed to and fro by our weakness and indecisive action. A
decisive, firm, clear action is like the glistening sun which not only
dispels aU darkness but destroys all disease germs. The vast major-
ity of our ills and our difficulties arose from our doubting state.
I shall have decided about the European visit next week and if
I decide to go, it will be soinewhere in the puddle of May or it
tPeto P. Verighi
LEITEB. TO SHAMEARAN 247
may be the first week. Do come when you like. But before you
come try to finish all your announced commitments.
I am glad you have ceased to advertise birth-control publi-
cations.
Tours,
From a microfilm: S.N. 13199
291. LETTER TO SHAKKARAJf
The Ashram,
SABATtMATI,
April 21, 1928
MV DEAR SHAMKARAN,
I have your letter. So you are now president of a Congress
Committee. This u very good. And I am glad that Girdharilal
is taking such keen interest in khadi.
I am forwarding your letter to Sjt. Vithaldas Jerajani for
attention.
I quite agree with you that in khadi organizations there should
be no indifference, certainly never any cheating. I am asking
Vi thalda s what terms can be offered.
If you believe in the First Cause, you must regard the ‘why’
of the First Cause as a futile question. Whilst it is laudable and
legitimate to bring everything under the dominion of reason we
must be humble enough to recognize that there must be things
beyond reason, seeing that man is an imperfect being.
I am glad you are making yourself serviceable all round. I
entertain no fear about your being lax in the duty entrusted to
you.
I have not been able to decide anything about the European
visit.
Tours siaesrsly.
From a microfilm: S.N. 13200
292. LETTER TO HEMPRABHA DAS GUPTA
Satyaoraha Ashram,
Sabarmati,
April 2h 1928
DEAR SISTER,
I have your letter. You should start working gradually;
there is no need to over-exert yourself. Do not be at all nervous if
Nikhil’s condition deteriorates. And whenever you do feel agitated,
recall this verse that we always chant: “Wtose mind is im-
troubled in sorrows and longeth not for joys, who is free from
passion, fear and wrath — he is called the ascetic of secure under-
standing.”*
Blessings Jmn
Baru
Shrimati Hemrrabhadevi
Ruby Lodge
P.O. Burganda
Giridih
East Indian Railway
From a photostat of the Hindi: G.N. 1656
293. CABLE TO DOUBLEDAT DORAJ^ CO.
[After April 21, 1928]^
CONSULT REVEREND HOLMES “uNTIY” AND MACMILLAN
PUBLISHER WHO HOLDS RIGHTS FUBUOATION ENTOtE
BOOK.
From a microfilm: S.N. 14745
^Bhagmai Gita, II. 56
3 The addressees, in a cable, dated April 21, 1928, had sought permission
to publish an American edition of 4" 4utobiogrt^>}^.
m. LETTER TO JUUA ISBRUCKER>
LBefore April 22,
I have your letter of the 7th ultimo. If I go to Europe at
all and if I find the time and have the health for it, 1 shall gladly
attend the Conference.
From a photostat: S.N. 14944
295. CLERKS v. WORKING MEJP
Sheth Ranchhodlal Amritlal has sent me the following scheme^
of Industrial Insurance for clerks:
I understand little of insurance, but I take it that in this age
of insurance any scheme of industrial insurance devised for the bene-
fit of the clerical workers would be to their good. Only an insu-
rance expert can ofier helpful criticism of the scheme, and I take
it that Sjt. Ranchhodlal has firamed the scheme in consultation
with some large-hearted expert.
There cannot be two opinions as to the fact that mill-owners,
no less than other business and commercial firms, ought to take a
paternal interest in the welfare of their employees. The relations
between the employer and the employee have been up to now
merely those of the master and servant, they should be of father
and children. I therefore welcome the scheme.
Medical relief should not, in my opinion, be fi:«e. It should
be genuine, prompt and cheap. Free aid is likely to undermine
their independent spirit. Sometimes firee aid is rendered perfunc-
torily and sometimes it is abused, firom both of which evils die
clerks should be saved.
The main grievance of the clerk and the working man is low
pay and indiflference to his welfare. The measures suggested in the
scheme will be a direct and simple redress of the grievance, and I
welcome them.
* Secretary, Inter-religions Qonierence for Peace, The Hague
*This letter was evidently written before April 22, on whicli date
Gandhiji decided not to go to Europe. Fid) “Letter to Q. F. Andrews", 22-4 h1928.
^ The Gujarati original, of which this iS a translation by Mahadev Desai,
appeared in Jfaoqjivan, 22-4-1928,
*Not reproduced hero
250 THE aOLLEOTED WORKS OF ICAHATUA OAM}HI
The condition of clerks is, in certain respects, undoubtedly
much more pitiable. I have a vivid picture of their condition before
my mind. It was given to me in 1915 in Calcutta by the Marwari
Clerks’ Association. It was a tragic tale of their helplessness. The
number of clerks is small, their power of endurance and their
capacity for union is feeble. Whereas the clerk is the only earning
member of his family, practically aU the members of the working*
man’s family are wage-earners. The clerks must bestir themselves
to improve their own condition. They must unite, and must edu-
cate their dependants, especially their wives, to engage in some
gainful occupation. They have lost all self-confidence and are help-
less. Those who are honest, competent in their work, conscientious
and hard working need not despair of finding a suitable situation.
True social economics will teach us that the workingman, the
clerk and the employer are parts of the same indivisible organism.
None is smaller or greater &an the other. Their interests should
be not conflicting but identical and interdependent.
Young India, 3-5-1928
29(J. LETTER TO EUSABETH KNUDSEN
The Ashram,
Sabarmati,
Apnl 22, 1928
DEAR MISS KlfUDSEN,
I was wondering why I have not heard firom you for such a
long time. I am glad you have been having such success in
Karachi. Owing to the National Week I suspended both the oil
massage and your massage, and owing to pressure of work since, I
have not been able to resume them. But in spite of the suspension
I increased nearly two lb. in weight. As soon as the pressure de-
creases I hope to recommence massage.
Gangabehn is neither better nor worse. For the last two days
she has been having some fever. The Calcutta patient left about
ten days ago. Mr. Kothari is in DaijeeUng at the present moment.
Tom smtmly,
Miss Eusabbth Knudsen
G/o Dr. Thtranandani
“New Times” Bldos.
Karaohi
From a photostat: SJ7. 13201
297. LETTER TO C. F. AJ^DREWS
The Ashram,
Sabarmati,
April 22, 1928
You will be perhaps sorry to hear that I have decided not to
go to Europe this year. There was no call for me to go in answer
to the various invitations, but I felt that, if Rolland considered it
worth while my going to meet him in furtherance of the common
cause, I would go and incidentally respond to invitations from
Europe. Now there is the expected letter from him. I send you a
copy so that you can better understand my decision. RoUand’s
hesitation to let me go to Europe principally for the sake of meet-
ing him shows that as an artist and as the interpreter of my mes-
sage he does not regard it as necessary that I should leave all
my important work here and go to Europe to meet him. And as
there is no call in him to ask me to go or to accept my offer to
go, 1 feel that if my letter to him was truthful, that is to say, if
the deciding motive was to see him, I should consider his letter to
be God’s guidance in answer to my prayer. As days went by I was
hardening my heart feeling more and more reluctant to go to
Europe at the present moment and was feeling also that I had
nothing to give to Europe, whereas my hands were absolutely
full here. The call of the Ashram is incessant. It is becoming clearer
day by day that if I am to do justice to the Ashram, which I
claim to be my best creation, and if I cannot give it the whole
of my time, 1 must at least give to it the major part of my time.
I had Burma in my mind if I did not go to Europe. But now
I feel that I don’t want to go to Burma either and 1 shall pass
the summer in the Ashram, if Burma does not want me.
The heat does not trouble me. I am getting on quite well.
And, of course, there are many other things which I can attend to
if 1 am here. On the whole, therefore, I think that I must not go. ,
But I can make this provisional decision that ff everything goes
well, I would go next year giving myself ample time from now to
make all my preparations and dispositions so that 1 can go with-
out difficulty, and then, perhaps, if I could do so and if the way is
dear, taking America also to save time.
I had a long chat with Ambalal. He said that he had sent his
own subscription but that he could not move further unless there
252
THB aOLLEOTED WOBKS OF ICAHATklA. GANDHI
was a proper balance-sheet published. He was dissatisfied with
the account-keeping and he seemed to be keen on a Gujarati com-
mittee because he said that the bulk of the money was found by
the Gujaratis. So far as I could see I could not move him in bis
decision. But he said that in giving his opinion he was more
guided by other donors than by his own instinct.
Marichi described to me the condition of your teeth or rather
your toothlessness. To be toothless is by no means a great depri-
vation and it is decidedly a gain when one’s teeth are a source of
disease rather than of health.
Remember that you have to finish the Shraddhanand series.
You should write something on Gregg’s book.
I hope Gurudev is much better now.
From a photostat; S.N. 14958
298. LETTER TO SECRETART, ALL-INDIA SPINNERS'
ASSOCIATION
The Ashram,
Sabasmati,
A^l 22, 1928
The SEcatETARY
A-I.S.A.
Ahmedabad
DEAR SIR,
I have your letter about the loan guaranteed by Mr. Praka-
sam. I have written to him.’
Tours sincere^.
From a imcrofilm: S.N. 13594
299. TELEGRAM TO MATHURA PRASAD
[Before April 23, 192Sf}^
YOUR LETTER. RAJKISHORI RAMNANDAN MAY
AOGOMPANY RADHA WHEN SHE IS READY RETURN.
PLEASE aONTINUE WIRE MAOANLAL’S OONDITION DAILY.
WHAT IS CAUSE DELIRIUM?
Gandhi
From a photostat: SJN". 14651
’This letter is not available.
* Ma ga n lal Gandhi passed away on April 23.
300. LETTER TO MANUAL AND SUSHILA GANDHI
April 23, 1928
QHI. MAMILAI. AND SUSHILA,
As I write this letter, I have before me a telegram from Pataa
mformiag me that Maganlal is on his death-bed. Radha is there
by chance. The friends at Patna arc doing their best for him.
Any moment there may be a telegram about his passing away.
What mystery of God’s will is this, that he whom I regard as my
heir is preparing to go away, leaving bis inheritance? If only all
of you who remain behind could follow in Maganlal’s footsteps 1
I get the letters of both of you. Wayne must have given you
my message. I think I have already informed you that he met me.
Ramdas is still in Kathiawar hawking khadi. He should
return in four or five days. Chhaganlal feU ill and has, therefore, left
Orissa and gone to Almora. Frabhudas is already diere on grounds
of health. But now he is doing khadi work all the time.
I want a sample of Sushila’s English handwriting and language.
What is her weight now? What painting is she engaged on at
present?
If Sorabji spends beyond his means, do not forget your duty,
as a friend, of restraining him. Never take advantage of his spend-
thrift nature. Always remain within the bounds of propriety. 1
have dropped for the present the idea of going to Europe.
Bltssings Jrom
Bapu
[PS.]
I have just received a telegram saying that God has taken
away Maganlal.
Bapu
From a photostat of the Giyarati: G.N. 4736
3bl. ttLEGRAhi TO BiUjKlSltORE PRASAJO
{April 23, 1928Y
REQEIVED KCNAL WILL OF OOD. SEND RADHABBHN
WITH ESCORT. RAJKISHORI MAY ACOOMPANY. FUNERAL
SHOULD BE SIMPLEST TYPE.
Gandhi
From a photostat: S.N. 14651
302. TELEGRAM TO DEVDAS GANDHI
{April 23, 1928}
MAOANLAL PASSED EARLY MORNING. DO NOT 00.
WIRED FOR RADHA BEINO SENT UNDER ESCORT.
Bapd
From a photostat: S.N. 14651
303. TELEGRAM TO RADHA GANDHI
{April 23, 1928}
Radha
Care Shambhusharan
EXPECT YOU TO BE BRAVE. SUBMIT GOD’S WILL
AND Smo RAMANAMA. YOU ARB COMING WITH
SUITABLE COMPANION. LOVE.
Bapu
From a photostat: S.N. 14651
1 This and the telegranu which follow were evidently sent on receipt of
the news of Maganlal Gandhi’s death on April 23.
304. TELEGRAM TO KttUSHALCHAND GAJfDHi
[Apnl 23, 192S\
Khubhalshai Gandhi
Rajkot
MAOANIAL DIED MOKNINO AT PATNA. YOU KNOW
HE WAS MORE TO ME THAN TO YOU. YOU
MUST NOT GIVE WAY TO GRIEP. HIS IS A
NOBLE DEATH. NARANDAS LEAVINO TONIGHT. INFORM
SHIVLALBHAJ’S PEOPLE.
Mohandas
From a photostat: S.N. 14651
305. TELEGRAM TO CHHAGANLAL GAJfDHI
[Apnl 23, 1928]
MAGANLAL DIED MORNING PATNA. RADHA WILL
RETURN IMMEDIATELY. NO GRIEF PERMISSIBLE.
MUST KNOW HOW TO ENFOROE OUR OWN
TEACHING. YOU SHOULD CONTINUE REST.
Bapu
From a photostat: S.N. 14661
306. TELEGRAM TO JAMNADAS GAJFDHI
April 23, 1928
Jamnadas Gandhi
Care Jivanlal Go.
Kansara Ghawl
Kalbadevi
Bombay
MAGANLAL DIED MORNING. NO GRIEF ALLOWED, NO
mTEREUPnON allotted programme.
Bapu
Froo^ the original: G.W. 8697. Courtesy: Narandas Gandhi
307. LETTER TO SHRINATH SlNGlt
Vmsakha Shukla 4 [April 23, 1928\^
SHIUNATH sraOHJI,
I have your letter. I am acquainted with the Birla boys;
hence I sent a message to them. It would take up all my time
if I started sending messages to every newspaper and every editor
that asked for them even tlxough they may not be known to me.
Tours,
Mohandas
Shrinath SmoHji
Editor, “Bal Sakha”
Indian Press Ltd.
Allahabad
From Hindi: O.W. 2973. Qourtesy: Shrinath Singh
308. LETTER TO KUNVERJI KHETSHI PABEKH
SiUnce Day [April 23, 192S]'^
CHI. KUNVERJI,
I have your letter. Consider with Jaisukhlal what should be
done if the work at Balara stops. I did not understand your
intention in the last paragraph. If however you have an offer
of a better-paid job and you feel inclined to accept it, I will not
force you to remain in the khadi work. If you remain in khadi
work, you should do so merely in a spirit of service and without
any bought of money, as Ramdas does, No one should feel that
he is acting under coercion from anyone. I certainly like your
work. Personally, I should like to keep you in the Ashram. But
a proposal is under discussion just now that only those who observe
brahmachcaya should be allowed to live in the Ashram. Nothing has
been dedded finally. But I believe that there would be no diffi-
culty in fixing you up at some other place if not in the Ashram.
^The letter bears the postmark 24-4-1928.
2 From the postmark
L&tTftR to tULSt ICABER
Maganlal expired in Patna.
From a photostat of the Gqjarati: SJ^. 9710
257
, BUisittgs from
Bapu
309. LETTER TO SJLMTOK GAJfDHI
[After April 23, 1928^
CHI. SANTOK,
Seth Ghanshyatndas Birla is 'willing to employ Keshu, so you
need not worry now about liim. God 'will certainly ensure that he
prospers. All of you should get absorbed in work. Take care of
your health.
Write to me from time to time.
BUsdngs from
Bapu
From a copy of the Gujarati: G.W. 8672. Courtesy: Radhabehn Ghaudhri
310. LETTER TO Tt/LSJ MAHER
Sabasmati Ashrah,
[After AprU 23, 1928]»
BHAI TUUI ICAHER,
What you write about Maganlal is true. Let us be more
-vigilant than ever. Do not be elated or depressed by the ebb and
flow in your work but do as much as you can without attach-
ment.
From a photostat of the Hindi: G.N. 6534
iRadhabehn Ghaudhri states that this letter was written shortly after
Maganlal Gandhi’s death on April 29, 1928.
3 It is likely that this letter was written after ftie death of Maganlal
Gandhi.
XXXV1.17
311. CABLE TO SOUTH AFRICAN INDIAN
COMMUNITT^
April 24, me
HEALTH GOOD. KEQEIVED BATTKl’S aATISFAGTORY RBPLY«^
MAaA MfLAI. DIED YBSTEBDAY«
Bafc
From a photostat: S.N> 11977
312. LETTER TO JAWAHARLAL NEHRU
The Ashram,
Sabarmati,
April 24, me
MY DEAR JAWAHAR,
I have your letter. Of course you know already the calamity
that has befallen me on the death of Maganlal. It is well-nigh un-
bearable. However I am putting on a brave front.
1 had not read the resolution asking the Congress to drop
*‘peacefhl and legitimate means” and ch^ge the expression into
“by all possible means”. Independence I can swallow, “by all
means” is unswallowable. But I suppose we shall have to develop
stomadi strong enough to swallow any poison. I hope however
g^that you will not allow yourself to be exploited beyond your wish
and capacity.
The mill-owneis, it has now become obviously clear, wanted to
do a deal with the Congress. But I am not sorry for these abortive
negotiations. They have cleared the atmosphere.
The expected letter from Romain RoUand was received on
Sunday. He will not bear the burden I wanted him to do. So I
* This cable was sent in reply to the South African Indian Conununity’s
cable which read: “Inform health.”
s In his long cable, Sastri had stated that the understanding arrived at the
Settlement of 1914 wovild not be challenged and that the South African Minis-
ters would not knowingly go back on previous promise!. For the text of
Sastri’s cable vidt Appendix II.
LA-mit TO KASMAD SASA8HIVA RAO
259
am not going this year. But you will read about this in the pages
of Young Indian
Tours smeerdy.
From a photostat: S.N. 13203
313. LETTER TO KARNAD SADASHIVA RAO
The Ashram*
Sabarmah,
April 24, 1928
MY DEAR SADASHIVA RAO,
I have your letter which I like very much. Let your daughters
put themselves in touch with me. They have got to be brave,
if they will not become worse than purdanasheenfi. For those who
will have the butterfly existence are, in my opinion, worse than
purdanusheens. And those who will become resd servants of the nation
have to accept voluntarily poverty as a blessing and not a mere
tolerable position.
Tours sincmly,
SjT. SADASHIVA RaO KaRNAD
Kodaibah.
Mangalore
From a microfilm: S.N. 13202
1 Vids “To European Friends’’, 26-4-1928.
2 Those who observe purdah
314. TELEGRAM TO SATIS CHANDRA DAS GUPTA
Sabai(ha.ti,
Apnl 25, 1928
Satis Chandra Das Gupta
Khadi Pratishthan
SODRPUR
YOUR TBLBORAM^ WORTHY OF YOU. BEST SERVIOS
YOU GAN RENDER TODAY IS BUILD UP YOUR
BODY SO AS TO SPARE ME ANOTHER SHOCK.
Bapu
From a photostat: G.N. 1590
315. TELEGRAM TO DEVD^ GANDHI
iAprU 25, 192S\^
RETURN HERE WITH RADHA.
From a photostat: SJM. 14649
316, TELEGRAM TO C. RAJAGOPALACHARl*
April 25, 1928
ABANDONED EUROPEAN VISIT BEFORE MAOANLAL’S
DEPARTURE* JAMNALALJI MUST OO PILORIMAaE. LET
ME DESERVE INHERtTAKQE LEFT BY MAOANLAL.
Bapu
From a microfilm: S.N. 14683
oa loo?^ was Tmtteii on the back of the addressee’s telegram dated April
24, 1928, to which it was sent in r^ly.
2 It re^: “Maganbhai’s place caimot be filled but if wanted am ready
aerve you there,” ^
WM written below the telegram to Satis Ohandra Das Gupta: mdt
the Item. It ap;^ both the telegrams were sent on the same day.
«< T following telegram from G. Rajagopalachari;
tomorrow. You may resent wggestion
^t p aye^y prem your gomg Europe now leaving scene of desolation in
317 . Mr BEST COMRADE GONE
He whom I had singled out as heir to my all is no more.
Maganlal K. Gandhi, a grandson of an uncle of mine had been
with me in my work since 1904. Maganlal’s father has given all
his boys to the cause. The deceased went early this month to Ben-
gal with Seth Jamnalalji and others, contracted a high fever whilst
he was on duty in Bihar and died under the protecting care of
Brijkishore Prasad in Patna after an illness of nine days and after
receiving all the devoted nursing that love and akill could give.
Maganlal Gandhi went with me to South AMca in 1903 in
the hope of making a bit of fortune. But hardly had he been
store-keeping for one year, when he responded to my sudden call
to self-imposed poverty, joined the Phoenix settlement and never
once faltered or failed after so joining me. If he had not dedi-
cated himself to the country’s service, his undoubted abilities and
indefatigable indiistry would have made him a merchant prince.
Put in a printing press he easily and quickly naastered the secrets
of the art of printing. Though he had never before handled a tool
or a machine, he found himself at home in the engine room, the
machine room and at the compositor’s desk. He was equally at
ease with the Gujarati editing of the Indxm Optnion. Since the Phoe-
nix scheme included domestic far ming , he became a good farmer.
His was I think the best garden at the settlement. It may be of
interest to note that the very first issue of Toung India published
in Ahmedabad bears the marb of his labours when they were much
needed.
He had a sturdy constitution which he wore away in advanc-
ing the cause to which he had dedicated himself. He closely studied
and followed my spiritual career and when I presented to my co-
workers brahmachaiya as a rule of life even for married men in seardh
of Truth, he was the first to perceive the beauty and the necessity
of the practice and, though it cost him to my knowlec^ a terri-
fic struggle, he carried it through to success, taking his wife along
with him by patient argument instead of imposing his views on her.
When satyagraha was bom, he was in the forefiront. He gave
me the expression which I was striving to find to give its full
meaning to what the South Afirican struggle stood for, and which
for want of a better term I allowed to be recognized by the very
insufi^ent and even misleading term “passive resistance”. 1 wish
262 THE COLLEOTBD WORKS OF lilABATMA GANDHI
I had the very beautiful letter he then wrote to me giving his
reasons for suggesting the name which I changed to
He argued out the whole philosophy of the struggle step by step
and brought the reader irresistibly to his chosen name. The
letter 1 remember was incredibly short and to the point as all
his communications always were.
During the struggle he was never weary of work, shirked no
task and by his intrepidity he infected everyone around him with
courage and hope. When everyone went to jail, when at Phoenix
courting imprisonment was like a prize to be won at my instance,
he stayed back in order to shoulder a much heavier task. He
sent his wife to join the women’s party.
On our return to India, it was he again who made it possible
to found the Ashram in the austere manner in which it was found-
ed. Here he was called to a newer and more difficult task. He
proved equal to it. Untouchability was a very severe trial for him.
Just for one brief moment his heart seemed to give way. But it
was only for a second. He saw that love had no bounds and that
it was necessary to live down the ways of ‘untouchables’, if only
because the so-called higher castes were responsible for them.
The mechanical department of the Ashram was not a con-
tinuation of the Phoenix activity. Here we had to learn weaving,
spinning, carding, and ginning. Again I turned to Maganlal.
Though the conception was mine, his were the hands to reduce it
to execution. He learnt weaving and all the other processes that
cotton had to go through before it became khadi. He wras a bom
mechanic.
When dairying was introduced in the Ashram he threw himself
with zeal m the work, studied dairy literature, named every cow
and became friends with every animal^ on the settlement.
And when tannery was added, he was undaunted and had
proposed to learn the principles of tannmg as soon as he got a
little breathing time. Apart from his scholastic training in the
High School at Rajkot, he learnt the many things he knew so well
in the school of hard experience. He gathered knowledge from
village caipenters, village weavers, farmers, shepherds and such
ordinary folk.
He Was the Director of the Technical Department of the Spin-
ners’ Association, and during the recent floods in Gujarat, Vallabh-
bhai put him in charge of building the new township Vithalpur.
* Vide Vol. XXIX, pp. 92-3.
* The lource has “cattle”.
MY BEST aOMRADE GONE
263
He was an exemplary father. He trained his children — one
boy and two girls, all unmarried stiU — so as to make them fit for
dedication to the coimtry. His son Keshu is showing very great
ability in mechanical engineering, all of which he has picked up
like liis father from seeing ordinary carpenters and smiths at work.
His eldest daughter Radha, eighteen years old, recently shouldered
a difficult and delicate mission to Bihar in the interest of women’s
fi'eedom. Indeed he had a good grasp of what national education
should be and often engaged the teachers in earnest and critical
discussion over it.
Let not the reader imagine that he knew nothing of politics.
He did, but he chose the path of silent, selfless constructive semce.
He was my hands, my feet and my eyes. The world knows so
little of how much my so-called greatness depends upon the in-
cessant toil and drudgery of silent, devoted, able and pure workers,
men as well as women. And among them all Maganlal was to me
the greatest, the best and the purest.
As I am penning these lines, I hear the sobs of the widow be-
wailing the death of her dear husband. Little does she realize that
I am more widowed than she. And but for a living faith in God, I
^ould become a raving maniac for the loss of one who was dearer
to me than my own sons, who never once deceived me or failed me,
who was a personification of industry, who was the watchdog of the
Ashram in aU its aspects — material, moral and spiritual. His life is
an inspiration for me, a standing demonstration of the efficacy and
the supremacy of the moral law. In his own life he proved visibly
for me not for a few days, not for a few months, but for twenty-
four long years — ^now alas all too short — ^that service of the coun-
try, service of humanity and self-realization or knowledge of God
are synonymous terms.
Maganlal is dead, but he lives in his works whose imprints he
who runs may read on every particle of dust in the Ashrsun.
Tomg IndiOf 26-4-1928
318. A MORAL STRUGGLE
I am a husband aged 30. My mfe is about the same age.
We have five children, of which two are fortunately dead. I
know the responsibility for the rest of our children. But I
find it difficult, if not impossible, to discharge that responsi-
bility. You have advised self-restraint. Well, I have prac-
tised it for the last three years, but that is very much against
my partner’s wish. She insists on what poor mortals call
the joys of life. You firom your superior height may call it a
sin. But my partner does not see it in that light. Nor is she
a&aid of bearing more duldren to me. She has not the sense
of responsibility that 1 fiatter myself with the belief I have.
My parents side more with my wife than with me and there
are daily quarrels. The denial of satisfaction to my wife ha^
made her so peevish and so irritable that she flares up on the
slightest pretext. My problem now is how to solve the diffi-
culty. The children I have are too many for me, I am too
poor to support them. The wife seems utterly irreconcilable.
If she does not have the satisfaction she demands, she may even
go astray or go mad or commit suicide. I tell you, sometimes
I feel that if the law of the land permitted it, I would shoot
down all unwanted children as you would stray dogs. For the
last three months 1 have gone without the second meal, with-
out tiffin. I have business obligations which prevent me fix>m
fasting for days. I get no compassion from tire wife because
die considers I am a humbug. I know the literature on birth-
control. It is temptingly written. And I have read your book
on self-restraint I find myself between the devil and the deep
blue sea.
The foregoing is a faithful paraphrase of a heart-rending
letter firom a young man who has given me his full name and address
, and whom I have known for some years. Being afiraid to give
his name, he tells me he wrote twice before anonymously hoping
that I would deal with his communications in the pages of Toung
In£a. I receive so many anonymous letters of this type that I
hesitate to deal with them, even as I have considerable hesitation in
dealing with this letter, although I know it to be perfectly genuiue
and know it to be a letter firom a striving soul. The subject-
matter is so delicate. But I see that I may not shirk an obvious
A MORAL STRUOOLE
265
duty claiming as I do claim a fair amount of experience of such
cases and more especially because my method has given relief in
several similar cases.
The condition 'in India, so far as English-educated Indians
are concerned, is doubly difficult. The gulf between husband and
wife from the point of view of social attainments is almost too wide
to be bridgeable. Some young men seem to thinlc that they have
solved it satisfactorily by simply throwing their wives overboard,
although they know that in their caste there is no divorce possible
and therefore no remarriage on the part of their wives possible.
Yet others — and this is the far more numerous class — ^use their
wives merely as vehicles of enjoyment without sharing their intel-
lectual life with them. A very small number — ^but daily growing —
has a quickened conscience and are faced with the moral difficulty
such as my correspondent is faced with.
In my opinion, sexual union to be legitimate is permissible
only when both the parties desire it. I do not recognize the right
of either partner to compel satisfaction. And if my position is cor-
rect in the case in point, there is no more obligation on the part
of the husband to yield to the wife’s importunities. But this refusal
at once throws a much greater and more exalted responsibility on
the husband’s shoulders. He will not look down upon his wife
from his insolent height but will humbly recognize ^at what to
him is not a necessity is to her a fundamental necessity. He will
therefore treat her with the utmost gentleness and love and will
have confidence in his own purity to transmute his partner’s pas-
sion into energy of the highest type. He will therefore have to
become her real fidend, guide and physician. He will have to give
her bis fullest confidence and with inexhaustible patience explain
to her the moral basis of his action, the true nature of the relation-
ship that should subsist between husband and^wife and the true
meaning of marriage. He will find in the process that many things
that were not clear to him before will be dear and he will draw
his partner closer to him if his own restraint is truthful.
In the case in point I cannot help saying that the desire not
to have more children is not enough reason for refusing satisfac-
tion. It appears almost cowardly to reject one’s wife’s advances
merely for fear of having to support children. A check upon an
unlimited increase in the family is a good ground for both the
parties jointly and individually putting a restraint upon sexual
desires, but it is not sufficient warrant for one to refuse the privi-
leges of a common bed to the other.
And why this impatience of children ? Surely there is enough
266 THE aOIXEQTED WORKS OF HAHATUA OANDHI
scope for honest, hard-working and intelligent men to earn enough
for a reasonable number of children. I admit that for one like my
correspondent who is honestly trying to devote his whole time to
the service of the country it is difficult to support a large and grow-
ing family and at the same time to serve a country, millions of
whose children are semi-starved. I have often expressed the opinion
in these pages that it is wrong to bring forth progeny in India
so long as she is in bondage. But that is a very good reason for
young men and young women to abstain from marriage, not a
conclusive reason for one partner refusing sexual co-operation to
the other. That co-operation can be lawfully refused, it is a duty
to refuse, when the call for brdhmaeharya on the highest ground of
pure religion is imperative. And when such a call has clearly come,
it will have its healthy reaction upon the partner. Assuming, how-
ever, that it does not produce such reaction in time, it will still
be a duty to adhere to restraint even at the risk of losing the life
or the sanity of one’s partner. The cause of brahnacluaya demands
sacrifices no less heroic than, say, the cause of Truth, or of one’s
country. In view of what I have said above, it is hardly necessary
to state that artificial control of births is an immoral practice having
no place in the conception of life that underlies my argument.
roung Mia, 26-4-1928
319. TO EUROPEAN FRIENDS
It is not without deep sorrow that I am now able to an-
nounce that the much-talked-of visit of mine to Europe is not to
come off this year at any rate. To those in Austria, Holland, Eng-
land, Scotland, Denmark, Sweden, Germany and Russia who had
sent me kind invitations I can only say that their disappointment
win be no greater than mine.
Somehow or other I dread a visit to Europe and America.
Not that I distrust the peoples of these great Continents any more
than I distrust my own, but I distrust myself. I have no desire
to go to the West in search of health or for sightseeing. I have no
desire to deliver public speeches. I detest being lionized. I won-
der if I shall ever again have the health to stand the awful strain
of public speaking and public demonstrations. If God ever sent me
to the West, I should go there to penetrate the hearts of the mas-
ses, to have quiet talks with the'^outh of the West and have the
privilege of meeting kindred spirits — Clovers of peace at any price
save that of Truth.
TO EtmOFBAN FRIENDS
267
But I feel that I have as yet no message to deliver personally
to the West. I believe my message to be universal but as yet I
feel that I can best deliver it through my work in my own coun-
try. If I can show visible success in India, the delivery of the mes-
sage becomes complete. If I came to the conclusion that India
had no use for my message, I should not care to go elsewhere in
search of listeners even though I still retained faith in it. If, there-
fore, I ventured out of India, I should do so because I have
faith, though I cannot demonstrate it to the satisfaction of aU, that
the message is being surely received by India be it ever so slowly.
Thus whilst I was hesitatingly carrying oh the correspondence
with friends who had invited me, I saw that there was need for
me to go to Europe, if only to see M. Romain Rolland. Owing to
my distrust of myself over a general visit, I wanted to make my
visit to that wise man of the West the primary cause of my journey
to Europe. 1 therefore referred my difiEiculty to him and asked
him in the firankest maimer possible whether he would let me
make my desire to meet him the primary cause of my visit to
Europe, In reply I have a noble letter from him through Mira-
bai (Miss Slade) wherein he says that m the name of truth itself,
he wiU not think of letting me go to Europe if a visit to him is
to be the primary cause. He wiU not let me interrupt my labours
here for the sake of our meeting. I read in his letter no false humi-
lity, I read in it a most genuine expression of truth. He knew when
he wrote his reply that my desire to go to Europe to meet him
was not for a mere courteous discussion but in the interest of the
cause as dear to him as to me. But evidently he was too humble
to bear the burden of calling me merely so that in furtherance of
the common interest we might by mutual talks understand each
other better. And I wanted him to shoulder that very burden, if he
felt that truth required us to meet each other face to face. His
reply therefore I have taken as a clear answer to my prayer. Apart
from this visit, I felt within me no imperative caU.
I have taken the public into my confidence as, against my wish,
the fact that a visit to Europe during this season was under serious
contemplation was published in the papers. I regret my decision
but it seems to be the correct one. For whilst there is no urge
within to go to Europe, there is an incessant call within for so much
to do here. And now the death of my best comrade seems to keep
me rooted to the Ashram.
But I may say to the many friends in Europe, that next year,
if all is well and if they still will have me I shsdl try to under-
take the postponed tour, under the strict limitations mentioned
268 THE aOLLEOTED WORKS 07 MAHATMA OAHOHI
by me and this I diall do whether I am ready to deliver my mes-
sage or not. To see my numerous friends face to face will be
no small privilege. But let me conclude this personal explanation
by saying that if ever I am privileged to visit the West, I shall go
there without changing my dress or habits, save in so far as the
climate may require a change and self-imposed restrictions may
permit. My outward form is I hope an expression of the in-
ward.
Xm^ India, 26-4-1928
320, FOUR MONTHS^ WORK
The Vaishya Vidyashram, Sasavane, which started the con-
structive programme in right earnest last year has sent the follow-
ing report* of work during four months ending ChaUra'.
The foregoing resume of four months’ increasing work is
proof, if proof be still necessary, of what earnest effort can do.
Where the wheel is reported to have failed, it was not the wheel
that failed, but the wheel masters that failed because they had no
faith. Schoolboys all the world over wUl respond to honest endea-
vour as the boys of the Sasavane Ashram have done. And from the
figures that are published from time to time in these columns,
miyone who cares can work out an arithmetical calculation show-
ing how many children worldng, say, at least one hour per day at
the wheel or the takli can spin enough yam to clothe the whole
nation. Oh for an imagination that will visualize the simple
beauty of the wheel as a sure solvent of the economic distress
of the country!
Xota^ India, 26-4-1928
*Not reproduced here
321. CABLE TO V. S. SJtmiVASA SASTRB
Sababmati,
April 26, 1928
Rt. Hon. Sastri
MARTTZBimo
I LEFT SOUTH AFMOA JULY 1914. ALL UNDER-
STANDINO BETWEEN UNION GOVERNMENT AND MB QOULD
ONLY BE PRIOR MY DEPARTURE. PERSONALLY I QOULD
ASK FOR NO PROTEQTION FRAUDULENT ENTRANTS BUT
I SOUGHT AND RECEIVED PROTEQTION FOR THOSE
WHO HAD RECEIVED FRAUDULENT PAPERS BECAUSE AS I
PROVED QONQLUSrVBLY TO GOVERNMENT THAT THEIR
OFFICERS WERE PARTY TO FRAUD AND THAT IT
HAD BECOME DEPFICULT FOR EVEN HONEST MEN TO
ENTER EXCEPT THROUGH BAOEDOOR. YOU WILL SEE
THEREFORE THERE IS DISTINCTnON BETWEEN NATAL AND
TRANSVAAL. FRAUD WAS NO DOUBT EVERYWHERE
BUT NEVER IN SUCH WHOLESALE AUlOST OPEN
MANNER AS IN TRANSVAAL AND INTITATED BY CORRUPT
AND CORRUPTIBLB OFFICIALS. CLAIM NO FIRST-HAND
ENOWIEDOE OF EVENTS AFTER MY DEPARTURE BUT
ON GENERAL GROUlH)S SINCE HABIBULLAH DEPUTATION
OPENED NEW CHAPTER AND NEW VISION AND YOUR
INSTALLATION EMPHASIZED AND SECURED ^ STABILITY FOR
NEW VISION IHINOS SHOULD BE CONSIDERED ON MERITS
APART FROM PREVIOUS ASSURANCE DIRECT OR IMPLIED
AND I FEEL ALL THOSE WHO ENTERED BEFORE
SMUTS-OANDHI SETTTEMENT SHOULD HAVE FULL UN-
CONDmONAL PROTEQTION. AFTER ALL NUMBER CAN
OIW-Y BE BISALL. HAVING GIVEN MY OPINION, I KNOW
WHATEVER YOU DO WILL BE BEST AND HONOURABLE
UNDER CIROUMSTANQES. I SHALL THEREFORE CONTINUE
TENDER YOU ALL SUPPORT IN MY POWER ESPECIALLY
IN YOUR DEALING WITH TRANSVAAL INDIANS. POSTING
COPIES SIR MAHOMED TREATING QONFIDBNTTALLY.
Gandhi
From a photostat: S.N. 11974
iThis was sent in reply to Sastri’s cable dated April 24, 1928, for the
text of which vide Appendix II.
322. LETTER TO MAHOMED HABIBULLAH
Thb Ashkam,
SABASHA.'n,
April 26, 1928
DEAR ERIEND,
At the instance of our common friend Mr. Sastri) I send you
herewith copy of cables that have passed between us. If there be>
anything that is obscure in the position that I have taken up in
my cabled, please do not hesitate to ask for my explanation.
Though I am treating the whole of this telegraphic corres-
pondence as strictly confidential, I am taking the libe^ of send-
ing copies to Mr. Andrews who knows everything about the mat-
ters concerning the position of our countrymen in South Africa.
Tours smetrdj,
Enel.
Hon. Sir Mahomed Habibuliah
Member, Viobroy^s CoDNaiL
Simla
From a photostat: S.N. 11977
323. LETTER TO C. F. ANDREWS
The Ashram,
Sabarmati,
April 26, 1928
1 have your wire as also Ourudev’s regarding Maganlal. It is
perhaps the greatest trial of my life. But so far it appears that He
who has subjected me to the ordeal is giving me the strength to go
through it.
Now therefore to the business. Here are copies of cables ex-
changed between Sastri and myself. Please tell me if I have
erred anywhere in my reply. And if you have got the papers refer-
red to by Sastri in his cable of date after my departure from South
^The source has “are”.
2 Vid» the preceding item.
t£ttBR to S. OAMSaAN 271
Africa after July 1914, please send them to me by registered post,
especially the arrangements of 1915 and die recent bill.
G. F. Andrews
SA imNIEETAN
From a photostat: S.N. 11978
324. LETTER TO S. GAJfESAJ^
The Ashrau,
Sabarhati,
April 26, 1928
IIY DEAR OANESAN,
Here is the preface^ to the IRstoty ofSatyagraha in South Africa.
Sjt. Desai is anxious that you should send a proof copy of the
whole book, cover and all, as it is to be issued, and that this you
should do before finishing the binding of all copies. He tells me
that whoever looks after the printing in your office, is extremely
careless and tells me sometimes important corrections made by
him have not been carried out. He is anxious that such mistakes
should be avoided for this book.
I have already telegraphed^ to you that you may dedicate it
to Maganlal Gandhi.
1 have your letter about the advertisement. Much as 1 would
like to advertise the publications, I am afraid I must not do so.
But if 1 can do it in some other way, I would gladly adopt it.
There is a way, perhaps, of taking Mr. Gregg’s book off your
hands. What is its cost price? Have you to pay anything to him?
Tours smesnlj).
From a microfilm: S.N. 13205
iThia appears to be a slip for ‘'foreword”, for the text of which vids
Vol. XXIX. ,
2 The telegram is not available.
325. LETTER TO LORD IRWIN
Sabarmati,
April 26, 1928
DEAR FRIEND,
At the interview in Delhi,* I promised to send you literature
on khadi. I delayed sending the other pamphlets pending the
publication of Mr. Gregg’s volume. The odxer pamphlets represent
the conclusions of two very well-known lawyers of Madras and
Bihar.
You were good enough to say that when you had more lei-
sure you would like to discuss the potency of l^adi with me. If
you have the leisure and stiU the inclination 1 am at your ser-
vice.
I am,
Tour ExedUn^'s FrUnd,
M. K. Gandhi
H. E. THE VlOEROY
Simla
From a photostat: S.N. 13596
326. LETTER TO J. B. PETIT
The Ashram,
Sabarmati,
April 26, 1928
DEAR MR. PETIT,
Whilst I was thinlring of applying to you for a contribution
for the expenses I am incurring in connection with the position of
emigrants abroad, I received a long contidential cablegram from
the Rt. Hon. Sastri to which I have been obliged to send a reply
which has cost me Rs. 92-4-0. 1 do not know how prolonged this
cable correspondence will be.
Whilst I have not Mr. Banarsidas with me, I have Pandit
Totaram Sanadhya of Fiji, whom I dare say you know at least
by repute. He is staying at the Ashram with his wife. He is draw-
> Yidt Vol. XXXV, pp. 66 & 67-8 and Appendix V.
273
tSTTKS. JtJOAXKlS&OItfi
ing regularly Rs. 50, and he is allowed to incur extra expenses
in connection with Fiji. All the expenses are kept and even accounts
are pubUahed. I send you a copy herewith. Totaramji gives
his spare time to teaching Hindi to the children in the Aibram. I
would like the Association* to take this burden off my shoulders.
If the Association would not care to bear the whole of the hono-
rarium paid to Totaramji, it may halve with me. I send you also
the account published by Totaramji of his work and issued for
private circulation.
I am managing all the expenses connected with Ashram
activities through the generosity of private friends, but I think
that the expenses on account of activity in connection with the
emigrants should be borne by the Association. I would therefore
like you to consider this letter as if it was divided into two parts,
the &st with reference to die general expenses which in my books
amount to roughly Rs. 5,000 to date. I could send you an extract
from the Ashram ledger to show how the account is made up, —
secondly, the expenses that 1 am now incmrring regarding cables.
1 ^all be thankful for whatever the Committee of the Asso-
ciation considers a legitimate charge upon its funds.
Tours stneertfy,
From a microfilm: S.N. 12859
327. LETTER TO JUGALKISHORE
The Asheam,
Sabarmati,
April 27, 1928
mr DEAR JUGALKISHORE,
I was glad to receive your letter after such a long absence.
I was wondering how you were faring at the F. M. V.*
My plan about the spinners’ register is not half as ambitious
as you think, though we cannot be too accurate, nor too indstent
on every worker coming in the closest touch with the spinners and
yet, strange as it may appear though, we represent spinners above
everybody else, our workers are least in touch with theml But
even if we do not come in such close contact with them and
understand their lives as we understand our blood-sisters, we
* Imperial Gitizeiuhip Association
2Piem Mahavidyalayft
VTrwT.m
274 IBB QOLLBOnBD WOltBS OF UABATBA OANbai
should at least know who and where they are, who arc sup-
plying us with their yam. I have therefore said that we should
trace the residence and names of every spmner whose yam is re-
ceived in the bazaar. Let us at least have that very mdi-
mentary contact with them. This does not require the elaborate
register mentioned by Satis Babu in his Manual. Even he is not
able to enforce that register when he buys yam at the Feni
Bazaar. His register was and is in complete operation at his
Atrai Dept, where he brought into being the spmners for the
first time and kept touch with them. The largest quantity of yarn
however received by him is at the Feni Bazaar. My register there-
fore is really a census register to be taken once for all or periodi-
cally. You see therefore you do not require the staff suggested by
you for my simple measure.
Nobody has complained that the Gandhi Ashram will not
give this list. 1 think I saw the argument advanced by Dhiren
about the difficulty of tracing every spmner and I wrote combating
that argument and showing a way out of the difficulty. The
diffic ulty raised by Dhiren was not raised by him alone. It is a
difficulty common to almost all and all are gradually getting over
the difficulty.
1 quite agree with you that in order to establish a living con-
tact with the spinners, we must have women workers. TeU Shanti
Devi I would like her to make a start.
Now about your scheme. I like the general idea. How far
you can give effect to it there, 1 do not know. Because after all you
want honest and able teachers who know their work. We have not
too many as yet. But make out your scheme and send it to Jamna-
lalji unofficially in the first instance and see how it appeals to him.
Tell me how Bharat is doing there and how spinning is going
on among the students.
By this time you know about Maganlal’s death.
Tours suimsfy.
From a photostat: SJ^. 13204
328. LETTER TO G. D. BIRLA
April 27, 1928
BHAI aHANSHYAMDASJI,
I got both your letters. But even today there is not time
enough for a full reply.
About Maganlal, what shall 1 write? I find it harder to bear
this loss th^n to drink the cup of poison, but God has been most
compassionate to me for I am calm.
What can we do about the boycott tmtil the educated class
is ready for it? One sees clearly enough now that it is useless to
expect anything firom the mills.
I am happy to hear that your health is improving; the happi-
ness is of course tinged with self-interest. How could I help it?
Tours^
Mohandas
From Hindi: G.W. 6156. Courtesy; G. D. Birla
329. LETTER TO FREDERIC AMD FRAMCISCA STAMDENATH
The Ashram,
Sabarmati,
April 27, 1928
I have received all your letters including the last dated March
28th. I do not tTiinV I replied to the previous letter because in it
you led me to expect another to tell me definitely what the pas-
sage would be and whether there would be any difficulty about
your passports. In your recent letter whilst I understand all about
the passports, there is no reference to the fare required. If you
give me a ddfinite idea, I would be able to approach fiiends and
ask them to give me the amount.
So far as the assurance* from me is required, please produce
^The British Passport Gontrol 0£Gk:er for Austria had written to the
addressees: however^ you are travelling to India at the express invitation
of Mahatma Gandhi, it will only be necessary for you to submit his letters
of invitation containing the statement that he is prepared to guarantee your
expenses** (S.N. 14301).
276
TBB COtXEOTSD WOttKS OV ItASATUA OAllbEtl
this letter which gives you the assurance that throughout your
stay with me, there will be no difficulty about your support, and
that you would be coming to India at my invitation.
Now of course I do not want you to come before November
or December, for the simple reason that this is the hot season and
the heat continues more or less to the end of October.
You will see that I have abandoned the contemplated Euro-
pean visit for reasons fully given in Young Indian If I keep good
health next year my coming to Europe ought to be a certainty.
This may mean some change in your programme. But I do not
want you to cancel your visit to India; for my desire is that you
should see India with your own eyes and compare it with the
India of your imagination. So, if you can at all come, I would
like you to come irrespective of my proposed visit to Europe.
Tours siaetnlj,
From a photostat; S.N. 14302
330. MESSAGE WITH AJf AUTOGRAPH^
Sabakua.ti,
April 27, 1928
C3od is Truth. The way to reach Truth is through the loving
service of all that lives.
M. K. Gakdhi
From a photostat: SJf. 14263
331. LETTER TO KALYAEJI MEHTA
April 28, 1928
BHAISHBI KALYAMJC,
You know I cannot attend the Gonference. I am sorry I
cannot, but just now I am helpless. The contribution of the Rani-
paraj men and women to the present movement is as much a
matter of satis&ctioh to us as it is worthy of them. I regard this
movement as one for devebping fearlessness and for self-purification.
1 yyt “To European Friends”, 26-4-1928.
^Thia was sent to Byron N. Clark of the University of Vermont
Biirliagton, who was also the Secretary of the State Committee of the Y.M.C.A.
THE MEANINO OF VOLUNTARY POVERTY 277
How can they who call themselves Raniparaj live in fear? In
the sacrificial effort of self-purification, how could they afford
to have vices like drinking, gambling and wearing foreign cloth?
1 trust, therefore, that the Raniparaj men and women will give
increasing importance to the spmning-wheel, use more and more
khadi and abstain ffom drinking and give up other vices.
Vandmataram from
Mohandas
From a photostat of the Giyarati: G.N. 2683
332. THE MEANING OF VOLUNTARY POVERTY^
Sjt. Ghhaganlal Joshi is the Secreteiry to the Managing Com-
mittee of the Satyagraha Ashram, Sabarmati. He had a univer-
sity scholarship for post-graduate study in economics and ever since
he gave up that scholarship to take part in the non-co-operation
movement he has been in the Ariuram. About a fortnight ago
he had a summons from a first class magistrate to appear as witness
in a criminal case. The policeman who came to serve the sum-
mons behaved most carelessly. He came shouting for Ghhaganlal
Joshi. This I heard and directed him to Sjt. Ghhaganlal Joshi.
He gave him the summons. Sjt. Ghhaganlal asked him to wait
until he had read it, but "take it if you care” he said and
went away.
Sjt. C^aganlal read out the summons to me. He seemed to
be knowing nothing about the case, and he did not know what to
do. He had no time of his own, nor had he any money for
railway fare. For all his time and money belonged to the Asluam,
as every member is supposed to have given his all to the Ashram.
The money in possession of the Ashram is aU public money ear-
marked by the donors for the purpose for which it exists, and
could certainly not be utilized for railway fare to respond to a
summons. And so Sjt. Ghhaganlal Joshi was m the predicament
of the pauper of Orissa, the only difference being that whilst the
latter could receive and use for himself whatever others gave him
the former could not use a donation except for the purpose of the
Ashram. Hereia lies the beauty as well as the restraint of volim-
tary poverty.
1 The Gujarati original of which this is a translation by Mahadev Desai
appeared in Ntae^van, 29-4’l928.
278
THE aOLLEQTED WORKS OF MAHATHA GANDHI
What then would an Orissa pauper do if he was served with
a summons as in this case? The policeman had not cared to ex-
plain to him the meaning of the summons, nor to pay him the
railway fare to enable him to go to the court. In the present case
the magistrate’s court was some miles away from Ahmedabad
near a station on the Prantij line. The Orissa pauper would be
absolutely helpless and would not know what to do.
So Sjt nhTiftganlal decided to sit still and suffer the conse-
quences. Otherwise his voluntary poverty would have no meaning,
nor could he serve the poor if he did not behave like them.
This inevitable inability to respond to the summons was
interpreted by the magistrate as contempt of court and he issued
a warrant of arrest against Sjt. Joshi. The man serving the war-
rant said: “We will not arrest you, if you promise to attend on
the due date.”
“I would wUlingly promise,” said Sjt. Joshi, “provided I got
the railway fare and allowance.”
The man had no authority to make the payment and so he
produced Sjt. Joshi before a fimt class magistrate in Ahmedabad.
The latter had no time to go into the case. Sjt. Joshi explained
how he failed to obey the summons, but the magistrate trained in
the traditions of the bureaucracy said:
“I am afraid I can do nothing. 1 am prepared to release you
on bail, and you may if you like agitate later on.”
If he was prepared to give bail, without getting the fare and
the allowance, why should he not have obeyed the original sum-
mons?
The sun was blazing overhead when Sjt. Joshi was ordered
to proceed to the police station. He refused any longer to walk
and the policemen in charge were compelled to hire a carriage.
Ultimately Sjt. Joshi was taken to Talod under a full police escort
and produced before the magistrate. The moment the magistrate
saw Sjt. Johi he realized his mistake, paid him the fare and al-
lowance and released him on parole.
It is reported that this simple act of courage had a very good
effect on the people of Talod who were greatly deUghted.
Those who have accepted voluntary poverty can by acting in
the m a nn er of Ghhaganlal Jodii easily hasten the end of the in-
justice and tyranny that seems today to be the lot of the poor.
The thoughtless discourtesy of ^e magistrate in the cxise was
remarkable. He issued the summons without the least inquiry and
having done so did nothing to provide the man summoned wi^ the
wherewithal to obey the summons. I am told that it is not the
SOUL OF THB ABHSAU
279
practice to pay the witnesses railway fare and allowance in ad-
vance. If that is the case, it means terrible hardship for the poor.
The issue of warrant in the case betrayed the magistrate’s crimi-
nal negligence. He had no evidence of the proper service of the
summons.
He did not care to inquire whether Sjt. Joshi had at aU re-
ceived the summons. One can only imagine what terrible injustice
lies hidden in this GSovernment’s department of ‘justice’.
It is difficult to say what would have happened in Talod had
Sjt. Ghhaganlal been the dumb pauper of Orissa. What a shower
of abuse he might have received and how fiercely the magistrate
might have bullied himl The man who had been so much sin-
ned against might have been branded as a sinner.
ITiough the Government is responsible for this reckless and
insolent behaviour towards the poor, one cannot help observing
that the Indian officials who behave in this fashion have abso-
lutely no excuse to do so. It is possible that this high-handedness
was there even in pre-British days. But a wrong does not become
right if it can be proved to be pre-British. And if even Indian offi-
cials do not mend their ways, those who have accepted voluntary
poverty ought to correct them through satyagraha.
Toung India, 3-5-1928
333. SOUL OF THE ASHRAM
When Shri Vallabhbhai received the news of Maganlal Gan-
dhi’s death, he wired: “The soul of the Ashram has departed.”
There was no exaggeration in this. I cannot imagine the existence
of Satyagraha Ashram without Maganlal. Many of my activities
were started because I knew that he was there. If ever there was
a person with whom I identified myself, it was Maganlal. We
often have to consider whether certain matters wiU hurt another
person, even if that person be one’s own son or wife. I never had
to entertain such fear with regard to Maganlal. I never hesitated
to set him the most difficult tasks. I very often put him in embar-
rassing situations and he silently bore with them. He regarded
no work as too mean.
If I were fit to be anyone’s guru, I would have proclaimed
him my first disciple.
In aU my life I gave only one person the fi:eedom to regard
me as his guru and I had my fill of it. The fault was not his,
as 1 could see; only 1 had imperfections. Anyone who becomes a
280 THX QOLLEOTBD WORKS OF MAH/LtHA OANSHI
gfuru should possess the power of conferring on Ihe pupil the capa-
city to cany out whatever task is assigned to him. I had not that
power and still do not have it.
But if Maganlal was not a disciple, he was certainly a servant.
I am convinced that no master could possibly find a servant better
or more loyal than Maganlal. This may be a conjecture, but I
can assert firom my experience that 1 have not found another
servant like him. It has been my good fortune always to have found
co-workers, or servants if you like, who were faithful, virtuous,
intelligent and iudustrious. Still, Maganlal was the best of aU
these co'Workers and servants.
The three streams of knowledge, devotion and action continu-
ously flowed within Maganlal and, by ofiering his knowledge and
his devotion in ih&yajm of action, he demonstrated before everyone
their true form. And because in this way each action of his was
full of awareness, knowledge and faith, his life attained the very
summit of sannyasa. Maganlal had renounced his all. I never
saw an iota of self-interest in any of his actions. He showed — ^not
once, not for a Aort time but time after time for twenty-four
years incessantly — ^that true sannyasa lay in selfless action or action
without desire for reward.
Maganlal’s father entrusted all his four sons to me one after
another for serving the country. Maganlal was entrusted to me
in 1903. He accompanied me to South Afirica to earn a living.
In 1904, 1 invited him along with other friends to embrace poverty
in order to serve the country. He heard me calmly and embraced
poverty. From that time on until his death, his life was an un-
interrupted flow.
With each day I realize more and more that my mahatmaship,
which is a mere adornment, depoids on others. I have shone
with the glory borrowed from my innumerable co-workers. How-
ever, no one has done more to add to this glory than Maganlal.
He co-operated with me fully and with intelligence in all my
activities — ^physical or spiritual. I see no better instance than
Maganlal of one who made a tremendous effort to act as he believ-
ed. Maganlal was awake all the twenty-four hours establishing
unity of thought and action. He used up all his energy in this.
If I have not exaggerated, consciously or unconsciously, in
this sketch, one can say that a country in which dharma can
be so embodied must triumph and so must its dharma. Hence I
wish that every servant of the country should study Maganlal’s
life and if it commends itself to him imitate it with determi-
nation. What was possible for Maganlal is possible for every
LBTTBR TO BATTS GHAKDRA DAS OUPTA
281
man who makes the effort. Maganlal could become a true leader
because he was a true soldier and 1 find those who could put
up with his fire weeping around me now.
This country, as also the world, is in need of true soldiers.
Service of the coimtry, service of the world, self-realization, vision
of God — ^these are not separate things but difiEerent aspects of the
same thing. Maganlal realized the truth of this in his own life and
made others do so. Those who are curious can study his life and
find this out.
[From Gujarati]
J^aoajivan, 29-4-1928
334. LETTER TO KUJ^VERJI KHETSHI PAREKH
Sunday [April 29, 192Sfy
cm. KXJNVBSJI,
I have your letter. I have never felt that you have taken up
khadi work for the sake of money, and my question arose only
firom yours. Will you always be able to live contented doing khadi
work? You certainly know there is no financial gain in this.
It provides plain bread. 1 assume firom your letter that you will
not be able to live in the Ashram if a rule is adopted that only
brakmaeharis can do so. Even in that case I believe there will be
no problem in employing you in khadi work.
Blessings fiom
Bapu-
From a photostat of the Giyarati: S.N. 9711
335. LETTER TO SATIS CHANDRA DAS GUPTA
The Ashrau,
Sabarmati,
Apnl 29, 1928
DEAR BATTS BABU,
I have your letter. I have told you the way I want you to
assist me. You ofiTer to come to the Ashram, and yet, at the end
of your letter, you are obliged to say, “I am afraid for a long
* From the postmark
282 THE aOIXEOTED WORKS OF MAHATIfA OAMDHI
time, I won’t be physically fit” No, your sadkana is to make your-
self physically fit and, therefore, it is better for you to be where
you are, and convalesce. I would even suggest your going to
Giiidih and be at the side of Nikhil.
The idea of burying yourself in a village in order to develop
it makes a forcible appe^ to me. There, perhaps, you can rest
your limbs better than anywhere else, if you have a clean water
supply and if you will use a mosquito-net
I have heard that you do not use milk. If this is true, it is
bad. You won’t serve the cause by wearing away the body without
cause.
Love.
Tours,
Bapu
From a photostat: G.N. 1591
336. LETTER TO C. VIJATARAGHAVACHARIAR
The Ashram,
Sabarmatt,
April 29, 1928
DEAR FRIEND,
I have your letter of condolence. Grod’s will be done.
As to the other part of your letter, what can 1 do in Bomr
bay? I have no confidence in my ability to assist. My solution
of the problem is so different from what is generally expected. I
am more than ever convinced that the conununal problem should
be solved outside of legitiation and if, in order to reach that
state, there has to be a civil war, so be it. Who will listen to a
proposal so mad as this?
Tours sincorefyf
SjT. G. Vq-AYARAGHAVAOHARIAR
Kodaikanal
From a photostat: S.N. 13207
337. LETTER TO LAJPAT RAT
The Ashram,
Sabarmati,
April 29, 1928
DEAR LAIAJI,
I have your characteristic letter. I am glad you had an ocu-
lar demonstration of what form untouchability takes in the south.
I wish you could h^ve been there longer to see the unapproach-
ables and the invisibles face to face, and to talk to them.
And in this connection let me tell you what an important part
khadi is playing in reaching even the unapproachables and invisi-
bles, because it is khadi that makes it possible to establish contacts
which before were impossible or untibiinkable. However this is
by the way and written not to influence you in favour of khadi
tlnough a side issue.
I am therefore glad that you are making a serious study of
the subject. And 1 am glad, too, that you are determined not to
come to any hasty decision. Whatever conclusions you may ulti-
mately form, I would like you to feel about them as you feel
about untouchability. No argument against untouchability from
the so-called sanatana quarters or any quarter could possibly dis-
lodge you from the position you hold. I would like you therefore
to make a thorough study ci' the problem before coming to any
conclusion whatsoever.
I want you for khadi. I know what a gain it would be. But I
do not want you as a patron on whose certificate 1 may trade. 1
want you as a fellow-worker who will not be dislodged from his
position and who would be working for the cause of khadi to the
best of his ability. For the present, therefore, 1 would like you,
after your study, to discuss the subject with me if you have any
doubts before you commit yourself. By all means carry on corres-
pondence with me or those who may be hostile to l^adi, but I
would like you to promise that you will not commit yourself be-
fore discussing with me the criticism that may appear to you to
be convincing and unanswerable. Let me assure you that there
are in the khadi movement people who have made a thorough
study of the subject and who will leave khadi without a moment’s
hesitation if they found that the premises on which they proceeded
were insupportable.
284
THE aOIXEaXED WOBXS OF MAHATMA OAHDHI
Yes, indeed, MaganlaPs death is the heaviest blow I could have
received. But in the battle for freedom, we have little time to
shed tears over the departure of the dearest.
Tours sinetrsly.
From a photostat: S.N. 13597
338. LETTER TO RAVISHAJfKER MAHARAJ
Silence Dcff, April 30, 1928
BHAISHRl RAVISHANKER,
You are fortunate. You are satisfied with whatever food you
get, cold and heat make no difference to you, you cover yourself
if you get some rags and now you are the first lucky one to go to
jail. If God would permit an interchange and if you are generous,
I would silrcly change places with you. Victory to you and the
country!
Blessings fiom
Bapu
From a copy of the Giyarati: C.W. 2935. Courtesy: Ravishanker Maharaj
\
339. LETTER TO TARABEHN JASWANI
Sabarmati,
Monday [April 30, 192
am. TARA,
I have your letter. When I go for my daily walk, I think of
you. Take great care of your health. Remain firm in all your
vows. Write to me from time to time.
You must have heard about Maganlal. 1 hope you get Jfavch
jvoan regularly.
Blessings to Ghi. Divali.
I shall read your questions now and write to you about
them in my next letter.
Blessings Jim
Bapu
Cm. Tarabehn DmRAji.AL Jaswani
G/ o Bhai Mobaklai. Khanderia
WAintANER
From a photostat of the Gujarati: G.N. 8780
^From the postmark
340. LETTER TO N. R. MALKANI
The Ashram,
Sabarmah,
Maj 1, 1928
MY DEAR MALEANI,
I have your letter. I hope to write about mill-cloth in the
next issue of Toung India.^ I am writing to Jairamdas now.^
I have now to try to deserve the legacy left by Maganlal.
You will please tell me in good time whether you would
want me to send Jaisukhlal after Mathuradas leaves. Having
taken up flood relief work, I take it you will not in any way put
it in jeopardy by taking an active part in any other thing how-
ever attractive it may be. Remember the Bhagavad Gita verse;
tRvifeaalRira. I
^ II®
Tom sitietnljf
Bapu
From a photostat: G.N. 886; also S.N. 13212
341. LETTER TO S. RAMAJfATHAJf
The Ashram,
Sabarmati,
M(^ 1, 1928
MY DEAR RAMANATHAN,
I have your letter about . ..*. I see your law is at fault. If
you have no writing from . . . , I am sure that we cannot pay
ourselves for any loss incurred owing to the negligence or firaud
of workers, even though the latter may have furnished cash
security. Do you not see that it is a dangerous doctrine ? If such
> Vide "Mm-cloth v. Khadi’*, 10-5-1928.
3 This letter is not available.
3 III. 35. Better one’s own duty, bereft of merit, than another’s well-
performed; better is death in the discharge of one’s duty; another’s duty is
fraught with danger.
* Name omitted
^8^ tbb dOLLisatftb w6sks of kA&Aiiu OAMbMi
■were the law, employees would be at the mercy of employers who
would be judges and executioners combined. What may appear
to an employer to be negligence or fraud, may not honestly
appear to' be that to an employee and may not be such even in
law. A well-ordered society, therefore, requires imequivocal
written documents, if securities furnished by employees are to be
appropriated for patent negligence or fraud. Whatever, therefore,
you do about ... 1 suggest that you should take a written docu-
ment from all the employees from whom you have taken securities.
About . . . , 1 suggest that you state the facts that you may
have in your possession in proof of his dishonesty, tell bim that
you hold the security as guarantee for the damage sustained in
accordance with the custom of the association and in accordance
with the verbal agreement between him and yourself and offer
to take bim to a court of law if he wishes or to submit it to
arbitrators, one to be appointed by him and one by us.
I promised to write to . . . after 1 had heard from you. I will
await your answer before writing to him.*
Yows sacmb>,
Bapu
SjT. S. Rakanathait
Segkbtary,
A. I. S. A., Taiou^ad
Erode
From a microfilm: S.N. 13593
* A copy of this letter was sent to Secretary, A.I.S.A., Abmedabad, along
with Bamanathan’s letter.
342. LETTER TO DR. B. C. ROT
The Ashram,
SABARMA'n,
May 1, 1928
DEAR DR. BIDHAK,
Your letter flatters me,* but I must not succumb to my pride.
Apart from the fact that as a non-cooperator I may have nothing
to do with the University that is in any way connected with Gov-
ernment, I do not consider myself to be a fit and proper person
to deliver Kamala lectures^. 1 do not possess the literary attain-
ment which Sir Ashutosh undoubtedly contemplated for the
lecturers.
You are asking me to shoulder a responsibility which my
shoulders cannot bear. I am keeping fairly fit. I am biding my
time and you will find me leading the coimtry in the field of poli-
tics when the country is ready. I have no false modesty about
me. I am undoubtedly a politician in my own way, and 1 have
a scheme for the country’s fireedom. But my time is not yet and
may never come to me in this life. If it does not, I shall not shed
a single tear. We are all in the hands of God. 1 therefore await
His guidance.
Tours sineersly.
From a photostat: S.N. 13210 a
343. SPEECH AT OPENING OF CRECHE, AHMEDABAD^
May 1, 1928
Perhaps it is quite appropriate that this creche is being opened
by one who calls hinaself a labourer, though let me confess to you
that it was not without some hesitation that I accepted the invi-
tation when it was brought to me by Sheth Kasturbhai, not
*Dr. Roy had requested Gandhiji to deliver lectures at the Calcutta
University. liie earlier lecturers were Annie Besaat, Srinivasa Sastii and
Sarojini Naidu.
2 Instituted by Ashutosh Mukheijee
^Ktuturbhai Lalbhai, Agent, Raipur Manufacturing Company, had re-
quested Gandhiji to perform the opening ceremony.
Sdd TdB aOLLddT^D WORltS OF OAMDEb
because I did not like the object, but because I was so preoccupied,
and nothing would have pleased me better than that you should
have got this function performed by someone more deserving
than myself preferably a mill-owner. But my regard for Sheth
Rasturbhai prevailed and I had to yield.
When 1 established my Ashram in Ahmedabad the consider-
ation which weighed with me was not merely that it was the capital
of Gujarat, nor that it was a busy commercial centre but that it
was a great centre of textile industry and I felt that I could
reasonably count on the help of the mill-agents and be able to
render some service to the city. Today I am glad to be able to
say that these expectations of mine have not been altogether \m-
fulfiUed. Though I have a recollection of some bitter experiences
I have also a number of sweet recollections of my relations with the
mill-owners. I have not yet given up hope of Ahmedabad. I stiU
expect great things of it. It has much to accomplish yet, and
gtnnn g other things, q)ealdng as a labourer myself, and as one
who has tried to enter into the innermost feelings of the working class
I say that Ahmedabad has much to do yet towards the
amelioration of the condition of the labouring class.
My connection with the labour of this place is not of yester-
day. It is as old as my first coming to this city, and so I make bold
to tell you that you have not yet done your part towards your
labouring population. In some cases the labourers have not
been provided with even the primary amenities of life. There are
exceptions, however. Some mill-owners have made some effort in
the direction, and the present one is an instance in point.
The sentiments about the welfare of the mill-hands that Sheth
Kasturbhai has just now uttered before you reflect credit on
him and the city of Ahmedabad. Sheth Kasturbhai was delighted
with Port Sunlight, and rightly. But Port Sunlight cannot be our
ideal. Messrs Lever Bros, represent to my mind -the minimum
standard that an employer must do for his employees. To do less
would be a discredit. But we cannot afford to rest content with
that. We must think in terms of oiir own civilization, and if the
picture presented to us in the Mahahharata and the Ramayana of
the social conditions prevailing in the ancient times be correct,
our ideal would seem to go much farther than Port Sunlight. I
have read a lot of literature about Port Sunlight, and I am an
ardent admirer of their welfare work, but I maintain that ours is
a higher ideal. In the West there is still a watertight division be-
tween the employer and the employees. I know it is impertinent to
talk of our ideal,- while the curse of untouchability still stalks
IMtEOa At OtBlnKO OF OttSCBB, AfiUBDABAD 28d
through the land. But I should be untrue to myself and be failing
in my duty to you if I did not place before you what I regard as
the highest ideal. The relation between mill-agents and mdl-hands
ought to be one of father and duldren or as between blood-
brothers. 1 have often heard the mill-owners of Ahmedabad refer
to themselves as ‘masters’ and their employees as their ser-
vants. Such loose talk should be out of fashion in a place like
Ahmedabad which prides itself on its love of religion and love of
ahimsa. For that attitude is a negation of ahimsa, inasmuch as
our ideal demands that all our power, all our wealth and all our
brains should be devoted solely to the welfare of those who
through their own ignorance and our false notions of things are
styled labourers or ‘servants’. What I expect of you therefore is
that you should hold all your riches as a trust to be used solely
in the interests of those who sweat for you, and to whose industry
and labour you owe all your position and prosperity. I want you
to make your labourers co-partners of your wealth. I do not mean
to suggest that unless you legally bind yourselves to do all that,
there ^ould be a labour insurrection. The only sanction that I
can tfadnk of in this cormecdon is of mutual love and regard as be-
tween father and son, not of law. If only you make it a rule to
respect these mutual obligations of love, there would be an end
to all labour disputes, the workers would no longer feel the need
for organizing themselves into tmions. Under the ideal contem-
plated by me, there would be nothing left for our Anasuyabehns and
Shankerlals to do; their occupation would be gone. But that cannot
happen until there is a single mill-hand who does not regard the
mill in which he works as his own, who complains of sweating and
overwork, and who therefore nurses in his breast nothing but ill
will towards his employers.
And where is the difficulty?
You have told us and it is recognized everywhere that the
mill-owners stand only to gain by doing all this. Messrs Lever
Bros, lost nothing by doing all that they did. They felt so en-
couraged that they even tried to create another Port Sunlight in
Natal. As our experience gradually broadens we are beginning
to see more and more clearly that the more we give to our workers
the more we stand to gain. From the moment your men come
to realize that the mills are theirs, no less than yours, they will
begin to feel towards you as blood-brothers, there would be no
question of their acting against the common interest and the need
for having a heavy supervisory establishment over them.
XXXVI-19
290 ■nta aoLLboraD woftiu oir >iA£tATktA 6AMi>at
You have given me credit for keeping the city of Ahmeda-
bad free from a labour upheaval such as Bombay is at present
pnaaing thtough. WcU, 1 cannot quite disclaim that credit, for
does anyone among you for a moment doubt that things would
have been otherwise here, but for the work that Shrimati Anasuya-
behn and Sjt. Shankerlal have been doing? It is true perhaps that
you the miU-owners of Ahtnedabad are more tactfol than the
Bombay mill-owners. In case of an upheaval you do not employ
hooligans to crush your men as some employers in the West do,
and I fancy that you have deliberately abjured that weapon of
suppressing the aspirations of labour. My critics teU me that
this is all moonshine, and that you would not hesitate to resort
to such means, if you covid. But I believe that they are mistaken
and I want you to prove by your conduct thait they are mistaken. I
hope you will help to bring near the time when the sort of work
that Sjt. Banker and Shrimati Anasuyabehn are doing would be
rendered needless, and pending that consummation give them all
the help, all the' encouragement that they need in their work.
IMow perhaps you understand why I have dared to appropriate
a little credit for the peace that prevails here today. It belongs
not to me but to Shrimati Anasuyabehn and Sjt. Shankerlal Banker.
They live, move and have their being among the labourers, which
I am imable to do. If you aid the efforts of these friends you
win find there will not be much need left for erecting creches like
this one or for providing medical relief. I do not wish to detract
fix>m the merit of these efforts of yours, but I ask you whether
any well-to-do man would care to send his children to a creche
like this. Our endeavour should be to bring about a state of things
under which there would be no occasion for a mUl-hand’s baby to
be tom from its mother, and when a factory hand’s child would
receive the same opportunities for education that our own chil-
dren have.
Young India, 10-5-1928
344. LETTER TO ABBAS TYABJI
Satyaoilaha Ashram,
Sabarmati,
May 2, 1928
MY DEAR BHRRR,
You were right in your surmise about absence of any letter
from me.i Gk>d is great and good and even merciful.
I am following the events in Bardoli. Every word of what you
say is well deserved by Vallabhbhai. Don’t flatter yourself with the
belief that if the GSovemment invite you as their guest, they will
house you at Sabarmati. The Ashram is too near for the Sabarmati
guest house.2
Tours sincsnly,
M. K. Gandhi
From a photostat: S.N. 9563
345. JfECESSITT OF DISCIPUNE
Some workers in the Khadi Service write
Here there is an obvious confusion of ideals. Distorted notions
of superiority and inferiority have given rise to indiscipline in al-
most all the national organizations. Many people think that to abo-
lish distinctions of rank means passport to anarchy and licence.
Whereas the meaning of abolition of distinctions [^ould be per-
fect discipline, — ^perfect because of voluntary obedience to the laws
of the organization to which we may belong, i.e., the laws of our
being. For man is himself a wonderful organization and what ap-
plies to him applies to the social or political organizations of whi^
he may be a member. And even as though the different members
of the body are not inferior to any, they are voluntarily subject
1 Following the death of Maganlal Gandhi, Oandhiji had not sent any
letter to the addressee.
3 Abbas Tyabji who was at the time assisting Vallabhbhai Patel in the
Bardoli struggle had, while giving an account of the arrest and trial of Ravi-
shanker, mentioned the possibility of his own arrest.
3 The letter is not reprodu^ here. The workers had complained that
though they were required to attend Khadi OfiSce punctually the Secretary
himsdf was not punctual. They had asked: ", . . Why should this inferiority
and superiority prevail among workers in the same field?”
292 TttB aotUtdt&D Woiiss 6t iiMiKtttA. aANbdi
to the control of the mind, whilst the body is in a healthy state, so
have the members of an organization, whilst none is superior or
inferior to any other, to be voluntarily subject to the mind of the
organization which is the head. An organization which has no
directing mind or which has no members co-operating with the
mind suffers from paralysis and is in a dying condition.
The correspondents who have signed the letter I have repro-
duced do not realize that if they do not accept the elementary
discipline involved in giving regular attendance, that Khadi Office
of which they are members cannot work profitably to its purpose,
i.e., service of Daridranarayana. Let them realize that the voluntary
discipline of a khadi office should be much stricter than the com-
pulsory discipline of a Government office. If the chief of the Khadi
Office concerned does not attend always in time, it is highly likely
that he is engaged in khadi work even when he is not at his office.
For whilst the staff has fairly regular hours the chief has no hours
of recreation. If he is honest and realizes the responsibilities of his
high office, he has to work day and night in order to make khadi
what it should be. It is one thing to come into a going concern,
totally another to enter a newly-formed organization intended to
be the largest of its kind in the world. Such an organization re-
quires the vigilant, intelligent and honest watch not of one worker
but of thousands. These workers have to come into being by
belonging to the existing organizations and imposing on themselves
the hardest disdpHne of which they may be capable.
Touag India, 3-5-1928
346. THAJfKS
Friends firom far and near have overwhelmed me with
their kind messages in what has been to me the greatest trial of
my life. It was foolish of me but it is nevertheless true that I had
never contemplated Maganlal Gandhi’s death before mine. The
cables, telegrams and letters I have received from individuals,
associations and Congress Committees have been a great solace to
me. The senders will forgive me for not making personal adcnow-
ledgments. I assure them all that I shall try to become worthy
of the affection they have bestowed upon me and of the silent devo-
tion with whidi Maganlal Gandhi served the ideals he held in
common with me.
Tout^ India, 3-5- 1928
M. K. G.
347. LETTER TO VIRUMAL HEGRAJ
The Abhram,
Sabarhati,
Map 4, 1928
DEAR FRJEND,
I have your letter. You do not want me to answer your
questions as a lawyer; for my law may not be accepted. But as a
layman, it seems to me that neither the Bava nor his widow nor
the Brahmin in the other case have any right to the properties men-
tioned by you and held under the circumstances described by
you.
Tours sinetniy,
SjT. ViRUMAL HeGRAJ
“Snrom” OBnoB
SuEKUR
From a microfilm: S.N. 13214
348. LETTER TO P. T. PILLAT
Tee Ashram,
Sabarmati,
Map 4, 1928
DHAiK. FBXBiI'QnD).
I do not consider the burning of Manusnuiti to be on a par
with the burning of foreign cloth. Burning of foreign cloth is
like burning a thing that is injurious; but the burning of Mam-
smriti is at best like the burning of an advertisement for foreign
doth showing nothing but childish rage. Moreover, I do not
regard MaaumriH as an evil. It contains much that is admirable,
but in its present form it undoubtedly contains many things that
are bad and these appear to be interpolations. Whilst a reformer
would therefore treasure all excellent things in that andent code,
he would expurgate all that is injurious or of doubtful value.
If we are to attain swaraj by effort from within, 1 do consider
removal of untouchability like adiieving Hindu-Mu^m miity as a
condition precedent to the attaimnent of swaraj. But when the
English rulers resist the demand for swaraj because we have not
294 THE GOIXEGTED WORKS OF MAHATMA GANDHI
attained fully removal of imtouchability, I rgeard their resistance
as hypocritical and illegitimate.
Tours smeertly,
SjT. P. Tirukootasxjndaram Pillay
SiNDOTPONDURAI
Tinnevelly
From a microfilm: S.N. 13211
349. LETTER TO L CRANNA
[May 4, 192 Sy
The reference to me in the last paragraph of your letter, I
am grieved to say, is a fabrication from beginning to end.^ I
should be sorry to learn that the Dean of Bristol had indeed spoken
as reported.
L. Granna, Esq,.
G/o Y.M.G.A.
Singapore
From a photostat: S.N. 14345
*This was an enclosure to “Letter to L. Granna”, 13-7-1928; vide Vol.
XXXVII. The addressee in his letter of May 18 had referred to it as of this
date.
^Granna had earlier sent Gandhiji a letter addressed to “Sustaining
Members” enclosing a cutting from Central Christian Advocate^ which read:
“ ‘A fiiend of mine,* said the Dean of Bristol, lately, ‘told me recently a
striking story of Mr. Gandhi. After one of his foreign tours as a champion
of Indian interests, he was received by a tremendous meeting of people in
Calcutta. He was the popular hero of the day and the place was crowded
with, I think, 15,000 Bengalees who had come to welcome him. My friend was
the one Englishman present For three hours the orators of Bengal spoke in
praise of themselves and Mr. Gandhi: and then came the great moment, when
Mr. Gandhi rose and all this vast assembly settled themselves on their haunches
waiting for their great orator to speak. His speech consisted of one sentence,
and one sentence only: ‘The man to whom I owe moat and to whom all India
owes most is a man who never set his foot in India — and that was Christ,*
And then he sat down.* **
Granna had asked: “Has this your confirmation?**
350. LETTER TO HARIBHAU UPADHTATA
Vaisakha 15, May 4, 1928
BRAI BAXSSBAXJ,
I shall see Punjabhai with regard to Raichandbhai’s writings.
Yes, do translate Mr. Gregg’s book* into Hindi. There is little
hope of getting any funds from Gharkha Sangh in this connection.
The article on khadi in C.P. will appear in Naoajivan. I shall
try to give a synopsis in Tota^ India.^
Blessings fiom
Bapu
Shri Hasibhau
Khapi Karyaiaya
Ajmer
From Hindi: Q.W. 6059. Gourteay: Haribhnu Upadhyaya
351. INDULGENCE IN THE NAME OF DEVOTION
Thanks to Shri Jaydayalji Goenka, an attempt is nowadays
being made to create a spirit of devotion in the Marwari society.
With this object in view hJuijan. groups have been formed and
bhegan bhaeans^ are also being run. One such bhavan called Govind
Bhavan has been started in Calcutta. At Shri Jaydayalji’s instance,
a certain gentleman was put in charge of it. He indulged in
debauchery in the name of devotion. He accepted puja from
women; women regarded him as God and worshipped him; he
gave them his lefr-overs to eat and debauched them. The simple-
hearted women believed that having physical relations with one who
had attained self-realization could not be regarded as sinful.
Although the incident is painful, it does not surprise me. AU
around us we frnd people who gratify their lust under the guise of
devotion. And so long as the essence of devotion is not under^
stood, is it surprising that robberies are committed in the name of
^Economies (if Khaidar
2 An article by Mahadev Daai appeared in Hindi Nanofijm, 10-5-1928,
and a summary by Haribbau Upadhyaya in Tomg India, 9-8-1928, under the
tide "Khadi in Gratral India".
^ Institutions for bhegans
296
THE aOLLEOTED WORKS OF MAHATUA GANDHI
religion? It would be surprising if false devotees did not bring
evil.
I am a votary of Ramanama and the dwadashamanira but my
worship is not blind. For anyone who is truthful, Ramanama
is like a ship. But I do not believe that anyone who repeats
Ramanama hypocritically is saved by it. Instances are cited of
Ajamil and others; they are poetical creations and even there there
is a hidden meaning. Purity of sentiments has been attributed to
them. Anyone believing that Ramanama would cahn his passions
is rewarded by repeating it and is saved. The hypocrite repeating
Ramanama in pursuit of his passions is not saved but is doomed —
“A person will meet the fate conforming with his sentiment.’*
Devotees should bear two things in mind:
One, that devotion does not merely consist in repeating the
name but also in sacrificial activity that must constantly go with it.
There is a belief nowadays that worldly activities have no connec-
tion with dharma or devotion. This is untrue. The truth is that all
activities in this world are related to dharma or adharma. The
carpenter who practises his trade merely in order to earn a living,
steals wood and spoils his work is guilty of adharma. Another practi-
ses his trade for the good of others, say, for making a bed for a sick
person, does not commit any theft and works to the best of his
abilities and repeats Ramanama while working. This constitutes
work done in pursuit of dharma. This carpenter is a true devotee
of Rama. A third carpenter, whether deliberately or through igno-
rance, gives up his trade in order to repeat Ramanama, begs for
hitns^ and his children, and if asked to make something for a
sick person says: “For me there is only Rama. I would know no
sick man and no happy man.” This carpenter is a degraded crea-
ture fiiUen into the well of ignorance.
Man does not pray to God through speech alone but through
thought, word and deed. If any one of these three aspects is miss-
ing, there is no devotion. A furion of these three is like a chemi-
cal compound. In the case of the latter, if a single ingredient
is not present in its proper proportion, the expected result does
not follow. The devotees of today appear to think that the limits
of devotion are reached in the use of beautiful language and hence
ceasing to be devotees become mere rakes and corrupt others too.
In the second place, how and where should man, who has a
physical fisrm, won^p God? He is omnipresent. Hence the best
and most understandable place where He can be worshipped is
a living creature. The service of the distressed, the crippled and
the helpless among living things constitutes worship of God. The
LETTER TO IIAIOLAL AND 8USHILA OAMDHI
297
repetition of Ramanama is also meant to help us leam to do so.
If Ramanama does not thus result in service, it is both futile and a
sort of bondage, as if proved in the case of the man in Govind
Bhavan. Let this instance serve as a warning to all devotees.
Now a few words to the women. The man who makes others
worship him necessarily becomes depraved; but why should the
women become so? If they must worship human beings, why
should they not worship an ideal woman ? Moreover, why worship
any living being? The saying of the learned Solon is worthy of
being carved in one’s heart — “No man can be called good while
he is alive.”* Those who were good one day have become wicked
the following day. Moreover, we cannot even spot hypocrites.
Hence Gk)d alone should be worshipped. If a human being has to
be worshipped he should be worthipped only after his death.
This is so because after his death we worship only his virtues, not his
physical form. It is necessary that men repeatedly, insistently and
courteously point this out to our gullible sisters.
[From Gujarati]
Naoajivan, 6-5-1928
352. LETTER TO MANILAL AND SUSHILA
GANDHI
Silence Day, May 7, 1928
QHI. MANUAL AND SUSHILA,
What shall I write to you this time ? There has been no change
at all in my routine work, nor do I think constantly about any
particular matter, and yet I feel that a change has come over my
life these days. Imperceptibly and involuntarily, a struggle is going
on within me. Maganld’s soul rules over my heart. The thought
of his death fills me with a kind of happiness. Ba, I and all of
us had always believed that I would die first. Had it happened
so, I feel, as I see the unmanageable growth of our activities, ^at he
would have been crushed by their weight. We are all thinking
how to limit them. I do not know if any of us will be able to cope
with the work. But I put my trust in God. He who has steered
the ship so far will steer it in future too. No matter if Maganlal
*The saying attributed to Solon, however, is: “Gall no man happy till
he be dead.”
the OOLLEOTED WORES of HAHA.TUA OAITOHI
29.8
has died or others die. All of us will die but the truth which we
have thought and lived will never die.
I don’t think I can write to the others today.
Blusings from
Bapu
From a photostat of the Giyarati: G.N. 4737
353, LETTER TO MIRABEHN
May 7, 1928
CQECIa
I have your letter. I hope you are properly fixed up now.
Anyway you will insist on finding for yourself the comfort your
health may demand.
I have carefully gone through the revised translation. It is
very good.
You should occasionally go to VaUabhbhai’s meetings if he
desires.
Love.
Bafit
PS.
Surendra took charge of the tannery yesterday.
Shsi Mirabehn
Swaraj Ashram
Bardou
Via Surat
From the original: G.W. 5301. Qourtesy: Mirabdm
354. LETTER TO BRIJKRISHNA CHANDIWALA
May 7, 1928
OHI. BRIJKRISHNA,
Your letter. Hip-baths should not be given up. Yes, do go
to Ahnora. Stick to the same diet as in Delhi, but there is no
harm in eating more if you have the appetite.
Blitsings firm
Bapu
From a photostat of the Hindi: G.N. 2357
355, LETTER TO MOTILAL MHRU
The Ashram,
Sababmati,
May 8, 1928
DEAR MOtXLAlJI,
I have your letter. As I have no power in me to resist
you, I have sent you just now a wire* saying I would be in
Bombay as desired by you. But as I have said in my wire, I
have really no confidence in myself to render active service at
the present moment. My views are like that of a mad man. Here,
MaganlaPs death has cast upon me a tremendous burden; but it
is a task which pleases me and which, if I can consolidate, is
likely to be of great service to the country if not now certainly in
the near future. And to tear myself away from that work even for
a day in the vain hope of doing something in Bombay is not a
pleasant contemplation. But unless you countermand your orders,
you will fibad me in Bombay on 16th.*
If none of these big political bodies which you mention
want a constitution for swaraj, what can we do? We won’t be
able to force the situation; for we have not the ability to carry
things by storm.
I have no faith in a legislative solution of the communal ques-
tion. And who will listen to my drastic views on almost every matter ?
But apart from my views, will it be good statesmanship to have
the meeting in Bombay unless we can be sure of a representative
attendance? It might be as well to ascertain beforehand whe-
ther those whom we would like to attend the meeting would do
so or not, and, in the event of negative replies, to convene a meeting
of the Working Committee only to decide upon the futiire pro-
gramme. I throw out this suggestion for what it is worth. As I
^This is not available.
* In his letter of May 3, Motilal Ndiru had written: "Dr. Ansari has
imtructed Jawahar to call a meeting of the Working Committee on the 16th
May. ... It will be for the Working Committee to go thoroughly into the
various aspects of the situation and fully make up its mind as to what is in
the best interest of the country to do at the present moment When we have
so made up our minds we can press our views on the all-Parties or some-
Parties Conference whatever it is going to be with confidence bom of convic-
tion. ... I simply want you to be in Bombay, while these meetings are being
held, to be accessible to those who might wish to consult you."
300 TEB aOLLBQTED WORKS OF MAHAIMA CUVKDHI
am not aa faxt with the full situation, I know that my opinion
should not carry much weight. You must be the sole judge.
Of Twilla when we meet.
Toan tinetr^.
Pandit Motilaz. Nbhru
Anand Bbavan
Allahabad
From'a photostat: S.N. 13218
356, LETTER TO MIRABEHN
[Maj» 5, iP25]‘
CEBDC* l i t Aj ^
Your letter. Never mind the cold bath if you took all the
precautions after. The bath in the circumstances you men-
tioned was almost inevitable. In futitre it is better to remember
tbat a sponge in such circumstances is better. Tell Pyarelal to
write to me. Ghhotelal has taken up his work.
Bajpu
From the original: G.W. 5302. Courtesy: Mirabehn
357. MILLCLOTH v. KHADl
A friend writes in eflTect:
Several Gongresamen are nowadays advocating the use of indige-
nous mill-cloth side by side with khadi. There is a movement to give
mill-cloth a place in Congress khadi shops. Will you not give your clear
opinion on this point? I know what it is but all Congress workers do
not. They would like to have your guidance especially in view of your
recent articles on the part the indigenous mills may play in the boycott
movement.
The Congress resolutions on khadi are unequivocal. For those
therefore who wish to respect them there is no course open but
to avoid the use of cloth manufactured in our mills. But in these
days of growing anarchy, it is idle to quote Congress resolutions
either to support or to oppose particular conduct on the part of
Congressmen.
1 From the postmark
mIll-oIoM p. kHAin
Soi
Let us therefore re-examine the question of Congressmen
optionally using indigenous mill-cloth . in the place of foreign
cloth, or hawing such mill-cloth. We know foe experience of
Bengal. The swadeshi movement of Bengal during foe partition
days suffered a check because of foe greed and dishonesty of mill-
owners. They inflated prices and even sold foreign cloth in foe
name of swadeshi. There is no warrant for foe belief that they
would behave better on this occasion. Indeed foe facts about spu-
rious khadi that 1 have brought to light show that foe mills will
not be slow to exploit foe swadeshi spirit for their own benefit as
opposed to the larger benefit of foe consumer.
But even if the mills were to play foe game, Congressmen will
not need to use mill-clofo or to advertise it The mills playing
foe game means their advertising and selling khadi, their assiinila-
tion of the khadi spirit, their recognition of foe predominance of
khadi over mill-clofo.
It must be definitely realized that mills alone, even if they
wished, cannot in our generation displace foreign cloth. There-
fore there must be in foe country an agency that would devote
its attention, so far as boycott of foreign cloth is concerned, exclu-
sively to khadi propaganda. That agency has been foe Con-
gress since 1920. Khadi production and khadi propaganda act at
once as a check upon foe g^eed of mil l s and also, strange as it
may appear, as an indirect but very effective encouragement to
TTiilla in their struggle against foreign competition. Exclusive devo-
tion to khadi on the part of Congressmen enables khadi to find
a foothold and enables mills efiectively to carry on their opera-
tions where foe Congress has as yet no influence worth foe name.
Hence it is that the millH have never resented foe khadi propaganda.
On foe contrary many of their agents have assured me foat they
have benefited by foe khadi propaganda inasmuch as it has created
an anti-foreign-clofo atmosphere enabling them to sell their compa-
ratively coarser-count cloth. Stop exclusive khadi propaganda,
play with mill-cbfo and you kiU khadi and in foe long run you
kill even miU-doth, for it cannot by itself stand foreign compe-
tition. In a competition between indigenous and foreign mills
foe one disturbing foctor of healthy mass sentiment will be
wholly wanting, if there was no khadi spirit
Last but not least foe inestimable value of khadi consists in
its capacity for tremendous mass education, mass uplifi; and sub-
stantial relief of growing starvation. Whereas mill-clofo affords no
work and no financial help to the masses, every yard of khadi
mwana so much work and money to foe masses who are being
SoS rait GoixtooiltD WosxS 6f kA^*niA oan1>Bi
doubly ruined for want of work and wages. Therefore for every
patriotic lover of the country there is no escape from exclusive use
of and propaganda of khadi.
Toung Indian 10-5-1928
358. MORE OF MIU^OWNERS' GREED
The figures I gave the other day of spurious khadi manu&c-
tured by our mills were for nine months only.* I have now ob-
tained diem for ten months. Here are the magic figures:
Figurts of the Production of Khadi, Dungri or Khaddar for Ten
Months, April to Jamary:
1925-26 1926-27 1927-28
Lb. 2,58,22,442 3,11,95,169 3,70,36,206
Yards 7,32,44,238 8,54,31,611 10,30,61,072
This diows that they manufactured one crore yards per month,
meaning at least 20 lakhs of rupees worth of l^adi per month.
This means a year’s output of genuine khadi. This is taking money
directly out of the mouths of the poor people through a move-
ment that was designed for helping the starving millions. Base-
ness could go no fiirther. The mill-owners could have served the
country if they had made common cause with khadi and helped
it direcdy instead of trying to kill it by unfair and dishonest compe-
tition. Their action is on a par with that of merchants who sell
to a gullible public artificial ghee claiming it as genuine product.
Like the Government they have traded on the ignorance of the peo-
ple and like all their predecessors in kind they will find, if they do
not retrace their steps, that they played the trick once too <^fien.
It is possible to fool some people for all times but it is not possible
to fool all the people all the time. It should not be necessary for
capital to be dishonest for its growth.
Xom^ India, 10-5-1928
* Vide “A Mill-owner on Boycott”, 5-4-1928.
359. DEADir MARCH OF CmnZATION {?)
‘•Although at the time of writbg (1917) foreign doths are being
imported to a certain extent into the Shan States^ it is the custom for
all Shan women to weave cbth for their own garments and those of their
families. . - . The cotton from which the cloths are made is grown locally
and prepared by the women. ... In Shan villages nearly every house has
a loom made sometimes of bamboo^ sometimes of heavy wood, and
generally kept on the ground in the open space beneath the living rooms.
The raw cotton is prepared by drying the balls in the sun, extracting
the seeds by passing them through the usual small two-roller gin and
then opening it out by catching the partly cleaned cotton up from the
revolving basket in which it is placed, by means of an instrument shaped
the bow of a violoncello. After the cotton fibres have been separated
in this way they are made into slivers and wound round a stick about
8 in. long and \ in. thick, from which the cotton is converted into thread
by a fbrm of spinning jenny.” From BumssB TexHU from the Shan and
Oachin Dt, . . . Notes from Bankfield Museum, by Laura E. Start
1917.
But for the hypnotic spell under which the intoxicating edu-
cation of our times drives us to live, we would consider it a sacrilege
to deprive people of their own existing honourable occupation in
the distant, vague and often vain hope of bettering their fleeting
material condition. If civilization means change of form merely
without regard to substance it is an article of doubtful value. And
yet that is what the foregoing paragraph sent by Sjt. Balaji Rao
means. Under the guise of the civiUzing influence of commerce
the irmocent people of Burma are being impoverished and reduced
to the condition of cattle. As Sjt. Madhusudan Das has pointed
out, people who merely work with cattle and forget the cunning of
the hand by giving up handicrafts are impoverished not only m
body but also in mind.
Toung India^ 10-5-1928
360. LETTER TO BEHRAMJI KHAMBHATTA
May 10, 1928
BHAISHRI EHAMBBATTA,
I have your letter. I have already written to you in reply
to your telegram. Do not grieve about your son Jd. His soul
is immortal. It was, moreover, a highly advanced soul and, there-
fore, you may be sure he is happy wherever he is now. If we suffer
it is because of our selfish attachment to transitory things. Improve
your health if you can. I do not know anyone connected with
Kuhne. If you find his place, he will do for you what he does
for others. You can of course make use of my ordinary letters.
To both of you,
Blessings from
Bapu
From a photostat of the Gidaniti: G.N. 7540
361. LETTER TO MRS. E. BJEBRUM
The Asedram,
Sabasuati,
May 11, 1928^
I must try to answer your questions today.
What you say about prayer at the Ashram is largely true.
It is still a formal thing, soulless; but I continue it in the hope of it
becoming a soulful thing. Human nature is much the same whether
in the East or in the West. It does not therefore surprise me
that you have not found anything special about prayers in the
East and probably the Ashram prayer is a hotchpot of something
Eastern and something Western. As 1 have no prejudice against
taking anything good firom the West or against giving up anything
bad in the East, there is an imconscious blending of the two. For
a congregational life a congregational prayer is a necessity and,
therefore, form also is necessary. It need not be considered on that
account to be hypocritical or harmful. If the leader at such
1 It appean the letter was dictated on May 10 and dispatched the next
day after revision.
305
LliirffiR TO 11R3. B. BJBKRUU
congregational prayer meetings is a good nuin the general level
of the meeting is also good. The spiritual effect of an honest
intelligent attendance at such congregational prayers is un-
doubtedly great. Congregational prayer is not intended to sup-
plant iudividual prayer, which, as you well put it, must be heart-
felt and never formal. It is there you are in tune with the
Infinite. Congregational prayer is an aid to being in tune with the
Infinite. For man who is a social being cannot find Gk)d unless he
discharges social obligations and the obligation of coming to a
common prayer meeting is perhaps the supremest. It is a cleans-
ing process for the whole congregation. But, like aU human
institutions, if one does not take care, such meetings do become
formal and even hypocritical. One has to devise methods of avoid-
ing the formality and hypocrisy. In all, especially in spiritual
matters, it is the personal equation that counts in the end.
The roU call is not the ordinary roll call. It is a note of the
results of the daily yajna, that is, sacrifice. Everyone says what
he has spun. Spinning has been conceived in a sacrificial spirit. The
idea is to see God through service of the millions. The day must
not close without every member of the congregation confessing
whether he or she has or has not performed the daily sacrifice to
the measure of his or her promise. It is therefore not busmess
at the end of the prayer, but it is the finishing touch to the pra-
yer. It is not done at the beginning of the meeting, because those
who are late should have the opportunity of registering their sacri-
fice. Remember, too, this is a sacrifice not intended to be made
in secret. It is designed to be done in the open.
In my opinion, Christianity or the message of Jesus is a res-
ponse to the human want even as are the messages of Ehishna,
Buddha, Muhammad and Zoroaster. Though they were designed
and delivered at different places and at different times, they
have also a universal value. According to the needs of the time
one message puts more emphasis on one thing than upon an-
other. A man of religion will not hesitate to profit by all these
messages and according to his predilection derive more comfort
firom one than firom another.
I do believe that real art consists in seeing tbe hidden beauty
of moral acts and effects and, therefore, much that passes for art
and beauty is, perhaps, neither art nor beauty.
I thii^ I have now answered all yomr questions. You will
please remind me if I have missed any and you will not hesi-
tate to write to me ag^ain if I am anywhere obscure or uncon-
sciously evasive.
XXXVI-20
306
the aOLLEOTED WOKES OF MAHATICA. GANDHI
My love to both of you.*
Tours siaetrdy,
Mbs. £. Bjerkum
Untied Theolooioai. College
Bangalore
From a photostat: S.N. 13221 and 15365
362. LETTER TO MART J. CAMPBELL
The Ashram,
Sabarmati,
M(& lU 1928
DBAS. JffiRIENnDj
I have your kind letter for which I thank you.
The only message I can think of sending to the World Con-
vention of Temperance Women is that the sisters assembled should
study the facts about every country in which temperance move-
ment is being carried on by them and then and not till then
may they expect a proper solution. For I find that many move-
ments of reform lack this very simple foundation of facts. I take
India by way of illustration. Very few temperance societies real-
ize that total prohibition in India is impeded not by the people
but the policy of the existing Government.
I thank you for your sympathy in my loss and reciprocate your
wish that we may some day meet.
Tours situsrtly.
Miss Mary J. Campbell
Dblhi
From a photostat: S.N. 13220
1 Vide also Vol. XXXIV, pp. 163-4.
363, LETTER TO S. GAJfESAJ^
The Ashram,
Sabarmah,
Map 11, 1928
MV DEAR OANESAN,
I am asking the Manager, Young India, to supply you with the
list you require if he has not any objection.
I see no objection to your turning the concern into a limited
company if you can find sufBcient fiiends to support you. I
cannot reconcile myself to your getting a loan carrying a big
interest.
What I mean by offering to take Mr. Gregg’s book off your
shoulders was that if it would be of any help to you 1 might
try to have the books bought out.
Tows sincerely,
From a microfilm: S.N. 13221 a
364. LETTER TO AJIJfE MARIE PETERSEN
The Ashram,
Sabarmati,
Map 11, 1928
MV DEAR PETERSEN,
1 was glad to have yoirr letter. I know that if you did not
write it is not fbr want of affection but it is because of affection. I
have you often in my thoughts.
Yes, Maganlal’s death is a heavy blow, if I am to consider this
to be a Godless universe and we a purposeless creation; but when
I realize that the hand of God is in everything, the grief itself
turns to joy and gives me zest for greater service, greater dedication.
Tom skconly.
Miss Marie Petersen
. Kodajeanal
From a microfilm: SJNf. 13222
365. LETTER TO S. N. MITRA
The Ashram,
Sabarmati,
May 11, 1928
DEAR VRIEin),
I have your letter. The only tiling I can advise the students
to do is that they should at least boldly adopt khadi and spin-
ning irrespective of cost and consequences if they would at all
identify tlicmselves with the poorest at whose expense they are
being taught in Government colleges and schools.
Tom sinmofy,
SjT. Saqhindra Nath Mitra
5/2 ICahtapukur Lane
Baobazar
CALatJTTA
From a microfilm: S.N. 13600
366. LETTER TO DEVCHAND PAREKH
Mq)> 11, 1928
BHAX SBVaHANDBHAI,
Bhai Bhagwanji was here and he told me that it would be
better if an arbitrator is appointed to settle tlie dispute between
Revashanker and Manasukhbhai’s wife. He suggests Krishnalal
jhaveri’s name for the purpose, but will accept any other name
which you may propose. I am sure you will agree to this propo-
sal.
From a photostat of the Giyarati: G.N. 5699
VandtmUtram from
Bapu
367. LETTER TO MIRABEHJf
May 11, 1928
QHI. MIRA,
I am glad your fever has left you. You must be strong and
send me your weight. You are there under VaUabhbhai’s juris-
diction. If he wants you, you may stay on and take part in the
struggle to the extent desired by Mm. You may come whenever
you like to fetch your things if you are to stay there beyond
your programme as originally mapped.
Love.
Bapu
From the original: Q.W.5303. Courtesy: Mirabdm
368. LETTER TO T. B. KESHAVARAO
Thx Ashram,
Sabarmati,
Mq^ 12, 1928
DEAR ERJQSNDj
I have your letter. Nothing would please me better than to
dot India with model dairies and model tanneries after my con-
viction; but unfortunately I have not been able to convert even
the existing cow societies to my view. In spite of repeated
letters to them individually, they have not responded even to the
^ent of supplying the Secretary with the information wanted.
The monetary help received also is not much, as you can
notice from Touag India. The substantial help received has been
from personal friends only, not ftom the general public. Every
donation and yam contribution is published periodically in the
pages of Toung India. Both Ihe tannery and the go^ala in the
Ashram are partly helped by the funds collected.
I think this deals with all your questions.
Tom smeardy,
SjT. T. B. ILeshavarao
Pbakedaya Gnyanaprasaraka Sanoha
Davangbrb, Mysore State
. From a microfilm: S.N. 13223; alao G.N. 161
369. , LETTER TO NIRANJAN SINGH^
May 12, 1928
DEAR ERJEin),
I have your letter. There is no objection to your publishing a
Punjabi translation of “My Experiments with T^ruth" as long as
thing is omitted from the book<
Tours,
M. K. Gaiidhi
From a microfilm: S.N. 13215
370. LETTER TO MOTJLAL NEHRU
Ti ri l i ASwkAM^
Sabarmati,
Mof 12, 1928
DEAR MOTILALJI,
As every day spent at the Ashram just now is precious to me,
I propose to be in Bombay not on the 16th but the 17th instant.
Jawahar expects me to be in Bombay not earlier. You yourself
tell me in your wire that you will be in Bombay in the afternoon
of the 16th. Unless therefore you want me in Bombay on the
16th, I propose to reach there on the 17th, that is, if you do not
absolve me finm the obligation altogether.
Tom simtrely,
From a photostat: S.N. 13224
^ The addressee was Proiessor of dhemistry, Bihalsa QoUege, Aniritsar<
371. LETTER TO SHAJfKARAN
The Ashram,
Sabarmati,
May 17, 1928
MY DEAR SHANKARAN,
I have your letter. I am glad you have written. But you are
mistaken. I do not want to turn all into Maganlals. That would
be an impossible task. But 1 am trying to put the A^am on
a basis such that it becomes easy of management. If we have a
common kitchen, it should be common to all, should it not?
But there too I shall be doing nothing without the consent of the
general body of the people. In any case under the present consti-
tution I can do nothing except through the Managing Board in
which I have no voice officially. That everybody still listens to me is
of course true. I wish you were here whilst these changes are be-
ing made. But you are on duty. That is as good as being here.
I cannot send you to Bardoli unless 1 can replace you, which
it is not possible to do just now.
Bapu
From a microfilm: S.N. 13225
372. LETTER TO LAJPAT RAJ
The Ashram,
Sabarmati,
12, 1928
DEAR LALAJI,
I have your letter. Please do not think that I used the term
*‘patroni 2 dng’’ in any offensive sense.* Let me reiterate what I have
said and want to say. I want you not as a distant admirer of
khadi and khadi movement. 1 want you to throw yourself heart
and soul into it with a full deep .conviction just as you have thrown
yourself into untouchability movement. You axe not satisfied
with merely recounting the merits of removal, but you are devot-
ing your great energy to the eradication of the evil. And so I
* Vidf “Letter to Lrjpat Rai”, 294-1928.
3122 THE GOLLEOTED WOREB OF MAHATIAA. GANDHI
want you not to wait for the hostile criticism that may appear in
the Press, but to ask those who are likely to be hostUe critics to
let you have their views, unless of course a second and serious
reading of the literature, especially of Gregg’s book, has made your
conviction unshakable. I know that your health cannot permit
you to engage in a hurricane tour. But you know what I want,
and that you can give me only if you have an inunovable heart
conviction.
Tmirs mmdy,
From a photostat: S.N. 13226
373. LETTER TO SATIS CHANDRA DAS GUPTA
The Ashram,
Sabarmati,
May 12, 1928
DEAR SATIS 3BABV,
I am glad you have given me the details of your diet. I am
inclined to think that you should omit gram powder. It is not
easy to digest especially when the gram is fried. You take it I
suppose for its protein. Why not take the more digestive wheat in
the form of well-cooked chapati or even baker’s bread. It seems
to me that you are not ta^g enough milk. A cup of milk I
suppose means eight ounces, and if you take it twice, it means
one pound only, not sufficient for the work you do. You should
take at least two pounds of milk.
I do not know that you need rice. If you do^ take it by all
means. There is very litde fiuit in your diet. Occasional oranges
won’t do. We want vegetable vitamins just as much as we arc
supposed to require animal vitamins. And the vegetable vitamins
are to be had principally from fresh fruits or fresh vegetables,,
the latter uncooked are not so easily digestible as freiffi fruits, and
the moment you cook anything you lose part of the vitamins.
. How about the water treatment — hip-baths? They ought to
put you right with the food I suggest And if you will take a libe-
ral ffiet and occasional fast, you will do a great deal of good.
From what you tell me, we must be prepared to lose Nikhil. I
should SO' love to put bitn under the treatment of an experienced
nature-cure man.
Jamnalalji tells me you would like to pass a few days with me.
That you can do any time. I would have even Nikhil -here and
LETTBR TO BHAOWAIQI 313
if he must die, he may do so here. But the weather may be too
trying for him and for you all.
Love.
Bafu
From a photostat; S.N. 13227
374. LETTER TO G. 2). BIRLA
May 12, 1928
BHAI OHANSHYAMDASJI,
I got yoxir letter.
Jamnalalji is here. I shall speak to him about exercise. He
needs it
Which asanas are you practising? My health may be said to
be fair.
It would be good if Satis Babu was given assistance. He is
so self-sacrificing and pure.
Tours,
Mohaitoas
From Hindi: G.W. 6167. Courtesy: G.D. Birla
375. LETTER TO BHAGWANJI
May 12, 1928
BHATSHM BHAOWANJI,
I have of course written to Dcvchandbhai.*
I have carefully preserved your article on God. I hope to
write about it some day.
Vandmataram fim
Mo£candab
From a photostat of the Gigarati: G.N. 5811
* Fi<fo “Letter to Devchand Parekh”, 11-5-1928.
376. CELEBRATING PENANCE
A fiiend writes to say:*
I congratulate this fiiend on showing so much courage and
disregarding an unworthy practice. If other Jains^ Vaishnavas,
etc., follow this example, welfare activities in the country will be
helped and pleasures enjoyed in the name of religion wUl be some-
what curtailed.
We are so much given to enjoyments that we convert the
pimest of pure activities into excuses for them. Putting aside the
spiritual benefits of fasting, we seek greatness thereby and then
make fasting an occasion for indulging our palate.
Indeed those who would practise austerities should abstain
fiom proclaiming the fact with beat of drums or causing others to
do so and they should not become proud. And if relatives and
su<A others wish to put such penance to good use, they should
quietly and without a motive make that an occasion for making
donations to worthy causes.
There is another point too in this fiiend’s letter. Institu-
tions like orphanages and children’s homes expect donations for a
feast on sudx occasions. Ihis is a deplorable custom. By estab-
lishing orphanages, orphans should be given a sense of belong-
ing. And if these latter are given this sense of belonging, they
diould never be fed on meals which have been begged firom
others. It is one thing to obtain donations for running orphanages
and another to feed its inmates with whatever donors wish to give
them. In the one case the purpose is to run an institution while in
the other the self-respect of the orphans is touched. Moreover,
institutions accepting such meals endanger the health of their
inmates, make them fiissy about food and cause them harm.
Hence if such institutions insist upon donations instead of meals and
if donors insist upon not giving feasts by way of donations, they
will be contributing to public welfare.
[From Gujarati]
Ncaajioan, 13-5-1928
*The letter is not translated here. The correspondent had referred to
the practice current among Jains of celebrating the end of a religious fast on
Vmshakh Sud 3 by feasting on a lavish scale, accepting gifts and singing as at a
wedding. The conespoodent had however refrained from such celebration and
saved Hs. 201, which he sent to Gandhiji to spend on any cause he liked.
S77. THE YAJHA IN BARDOLI
So far Vallabhbhai has not asked for any financial assistance
for the yajna that is going on in Bardoli; now, however, the time for
that has come. Satyagrahi soldiers like Shri Ravishanker and
Shri Ghinai are in prison. Others too will follow them as they
ought to. If the people have any fire in them and if the Gov-
ernment does not wish to yield till the end, not a single soldier will
remain outside prison nor a single landowner will own any pro-
perty or remain outside prison. All wars are alike up to a cer-
tain point, whether they be satyagrahi in nature or those involving
brute force. Both certainly involve sacrifice. In the Great War
in Europe, soldiers on both sides were ruined, the warriors of both
sides lost their lives. Myriads of people in Germany were rendered
homeless. However, here the similarity between brute force and
satyagraha ends. Ibe satyagrahi ruins himself. He deliberately
gives up the momentary pleasure of ruining the enemy and finds
happiness in his own renunciation. Hence a satyagrahi struggle
may be called a yajaa. It involves self-purification.
In this sacrifice, financial support has chiefly come till today
from Bardoli itself. Whatever contribution has been sent by any-
one voluntarily has been accepted. To do so hereafter would
be beyond our capacity. Tomorrow the people of Bardoli may
have no homes, no possessions, no fields, no cattle. In such cir-
cumstances, Vallabhbhai has a right to ask for outside assistance.
Everyone ^ould read Vallabhbhai’s leaflet appealing for funds
and those who approve of this movement in Bardoli and those
who see purity and courage in it should contribute all they can.
[From Gujarati]
Naoajioan, 13-5'19^8
378. PRIMART EDUCATION-I
Among the aims of the Gujarat Vidyapith is that its activity
should be primarily concerned with village education. Village
education today has broadly come to mean primary education.
The task of this Vidyapith is not to turn out schoolteachers or
clerks but to train village workers. If the Vidyapith must be near
a city, its task is to contribute towards changing the attitude of
the city if possible. In other words, the' cities which today flourish
on the ruins of villages should so change that they serve the
villages.
'Whether or not the cities change, the Vidyapith must convert
to this viewpoint as many as possible of the young men and women
there.
Hence it is necessary that primary education should be
considered from various points of view.
I wish to dwell on only one idea in this article. From
many years of reflection and quite a few experiments, I have
come to the conclusion that primary education should be given
for at least a year without using any text-books and even after
that pupils should make the minimum use of them.
'When a child is learning the alphabet, when he is trying to
master the fornis of numerals and letters, his senses remain dor-
mant and his intelligence, instead of blossoming, becomes stunted.
A child starts learning immediately after birth but it does so mainly
through the eyes and ears. It learns language as soon as it
sta^ speaking. Hence the child is as its parents are. If the latter
arc cultured, the child pronounces words correctly and imitates
the right ways of the home. This alone constitutes his true edu-
cation and were it not that our civilization has become so dis-
rupted, children would be. receiving the best education in the home
itself.
But we are not yet in such a happy situation. There is no
alternative to sending children to schools.
However, if children must go to schools, these should feel like
homes to them and their teachers should be as parents. The
education given also should be similar to that which is imparted
in a cultured home. In other words, children must receive their
primary education from teachers through the spoken word. By
receiving education in this manner a r.bilH can gain in a year
1>RI>CARY SDtJGA.TtOM-1 317
through his eyes and ears ten times the knowledge he can acquire
through the ^phabet.
The child will have got a general knowledge of history and
geography in the first year through play and in the form of sto-
ries. He will have learnt some poems by heart with their correct
pronunciation. He will have memorized his tables. Moreover, as
the child will not be burdened with having to identify letters of the
alphabet, his mind will be kept from withering and his eyes will not
be misused.
The child’s hand, instead of being used to form crooked letters
on a slate and trying to understand the difficult symbols that are
letters, would rather be engaged in drawing geometrical lines and
recognizing pictures. This is the primary education of the hands.
And if we wish to impart primary education to the crores
of children of Gujarat and of India, we shall not be able to do
so in any other way.
Under the present circumstances, it is impossible for this coim-
try to see that books reach crores of children. I admit that if it is
necessary to supply children with books in order to give them
primary education, we should try to do so, whatever the cost. How-
ever, if books are regarded as superfluous and harmful, the practi-
cal argument may be put forward. What is unnecessary or harm-
ful fi:om an ethical standpoint is also found to be impractical. In
a civilization that is free firom flaws, the ethical and the practical
are not opposed to each other and should not be.
It is clear that such education cannot be given by the teachers
of present-day primary schools. These teachers may thrash the
children and noiake them learn the alphabet and perhaps a few
numbers. The poor teacher himself does not have the general
knowledge which I visualize for the child in the first year. When
the teachers themselves do not know how to speak the lang-
uage in its pure form, how can the children learn it firom them?
We shall consider this idea in the second part.
[From Gujarati]
Maoajioan, 13-5-1928
379. LETTER TO P. V. KARAMCHANDANI
The Ashram,
Sabarmait,
Map 13, 1928
DEAR ERtEND,
I thank you for your kind letter. I had heard of the radium
treatment*
I thank you for your offer to send me the bottles in your pos-
session. But 1 shall not aveiil myself of your offer as, apart from
my disinclination to take medicine internally, at the present
moment I do not seem to be suffering from much blood-pressure.
Touts sincenly.
Captain P. V. Karamohanoani, I.M.S.
Indian Military HosprrAL
PiSHIN
Baluohistan
From a photostat: S.N. 13228
380. LETTER TO SHAMTIKUMAR MORARJI
Sunday, May 13, 1928
OBI. SHANTIEtIMAR,
Even if you don’t ask for my blessings, you have them. May
you live long and render much useful service. What present did
Sumati give you on your birthday? Does she spin daily? Is she a
habitual wearer of khadi? Does she constantly think of the
poor? If she gives you such presents on every birthday, both of
you will reap the reward of goodness and the poor will prosper.
I will use your cheque in accordance with your wishes.
Blessings fiom
Bapu
From a photostat of the Ghyarati: Q.W. 4704. Courtesy; Shaatikumar
Moraiji
^The addressee had suggested the use of radium chloride for treatment
of Gandhiji’s blood-pressure.
381. LETTER TO LORD IRWIN
Sabarmah,
May 16, 1928
I deeply appreciate your letter containing reference to my
loss. I am just reminded that Maganlal Gandhi was presented to
you at Nadiad last year.
I am.
Your Exulimy's Faiti^frd Ftiend,
M. K. Gandhi
From a photostat: S.N. 13386
382. THE ONLY ISSUE
The BardoU campaign is going on merrily. At the rate the for-
feiture notices are being served, practically Ihe whole of the Taluk
of Bardoli should be in Government’s possession and they can
pay themselves a thousand times over for their precious assessment.
The people of Bardoli if they are brave will be none the worse for
dispossession. They will have lost their possessions but kept what
must be the dearest of all to good men and women — their honour.
Those who have stout hearts and hands need never fear loss of
belongings.
But forfeiture notices having failed the Government are now
adding to them the imprisonment of workers. They are holding
mock trials such as we saw during the Punjab martial-law days.
The prosecutor is asking for and the obliging special magistrate
is giving deterrent sentences which are all rigorous. Iliese too
like dispossession will do good to the willing victims. Suffering
willingly undergone never harms the sufferer.
What however goes against the grain is dishonesty and inso-
lence of office. The Commissioner, Northern Division, has written
a letter to a correspondent which is full of insulting insinuations
and untruths.
It is an untruthful insinuation to suggest that the campaign
was started by Kheda agitators. It was started by the Bardoli
people themselves and the only person whose help and advice they
320 TH£ QOLtEOt&D W6RKS 61r jilAfiATllfA dANiSfitt
sought was Sjt. Vallabhbhai Patel whom I presume the Com-
missioner knows somewhat. Whether he can truthfully be called
agitator in the sense intended by the Commissioner must be left
to the reader to judge.
It is untruthful to say that the officers of the Government are
subjected to “spying, mobbing and other indignities".
The workers are described as “the swarm of agitators living
on them (the people of Bardoli) and misguiding them". This is an
insult for which imder better times and if the nation was con-
scious of its strength the Conunissioner would be made to offer
a public apology. Let him know that those whom in his anger and
intoxication of power he calls a “swarm of agitators" are honour-
able servants of the nation giving their free services to Bardoli
at considerable sacrifice. Among these, besides Vallabhbhai Patel
who is a Barrister, are the hoary-headed Abbas Tyabji, another
Barrister and an ex-Chief Judge of Baroda, Imamsaheb Bawazir,
who is practically a fakir needing no support from BardoH, and
Dr. Sumant Mehta and his equally cultured wife. Dr. Sumant
Mehta who has been aUing for some time has gone to Bardoli at
considerable risk to his health. These four by the way do not
belong to Kheda at all. Then there is the Darbarsaheb of Dhasa
and his intrepid wife Bhaktiba who for the sake of their country
have sacrificed their estate. They are not living upon the people
of Bardoli. There are Doctors Chandulal and Tribhuvandas, again
not of Kheda. Add to these Fulchaud Shah, his wife, and his
lieutenant Shivanand (already in jail). These again do not belong
to Elheda and have for years dedicated themselves to silent ser-
vice. It is the wail of Bardoli that has called these and others
whom I can name. If the Commissioner has any sense of honour
about him he will volunteer an apology to these ladies and gentle-
men. In fact the Kheda workers are in a hopeless minority among
the numerous workers.
The Commissioner pompously trots out the adverse vote of
the Bombay Council and conveniently suppresses the two previous
votes of the Council that had gone against the Government and
that were by them treated as beneath contempt and beneath notice.
The Commissioner suppresses the very relevant truth that
before resorting to direct action the people of Bardoli tried every
means known as constitutional to get redress and hopelessly failed.
The Commissioner throws dust in the eyes of the public when he
suggests that if the sorely tried people of Bardoli give up their
campaign he would gladly investigate the case of any village that
may be found to have been wrongly grouped. He suppresses the
THE ONLY ISSUE
321
truth that the point at issue is not the wrong grouping of this
village or that; the point at issue is the palpably wrong method of
assessment. And the people of Bardoli do not insist upon their point
being accepted but they do insist upon an independent and impartial
tribunal being appointed to inoesHgate the justice of their complaint
and to abide by the judgment of that tribunal whatever it may be.
Here there is no shirking of payment, no question of redress of
individual hardship. The question is one of principle. The people
of Bardoli deny the right of the Government to dictate without
proper investigation any increase in the assessment. Let me add
that this is no no-tax campaign launched for any political end.
This is a campaign directed towards a well-defined specific grie-
vance affecting the people of a whole Taluk.
It is therefore the height of impudence and gross untruth for
the Commissioner to say:
No one is more anxious than I that the poor cultivators should not
be ruined by the swarm of agitators who are living on them and mi»-
guiding them.
There are five taluks in Kaira District from which these agitators
come, the revision settlements of which have been postponed for 2 years
on account of floods. Nearly half a crore of rupees has been advanced
by Government in Kaira District for flood relief in the last 7 or 8 months.
If they succeed in Bardoli, the recovery of Government assessment and
takiai in Kaira District would be imperilled.
If the “agitators” succeed, it will not be the takaoi to Kheda
that will be in jeopardy. If it is withheld by the borrowers the
Government will find die arch-agitator Vallabhbhai Patel to be
their unpaid collector of the loans. What however will happen
if the agitators succeed is that the Government officers will not
dare to insult honoured servants of the people and utter untruths
as the Commissioner, Northern Division has done and that the
people will be able to have some redress against grossly unfair and
unjust assessment as the Bardoli assessment is daimed to be.
One word to the people. The Government in their wisdom
and in order to emphasize the fact that this rule is sustained by the
policy of divide et impera have drafted in the midst of an over-
whelmingly large Hindu population Mussulman officials and
Pathan hirelings. As satyagrahis the people can easily checkmate
the Government. Let them treat the officials and the Pathans as
fidends. Let them not distrust or in any the slightest manner fear
or molest them. They the officials are our countrymen, the Pathans
are our neighbours. Ere long the Government will discover their
.XXXVl-21
322 THE aolXCaTES works or liAAKlMA OANDm
mistake and know that the honour of a Hindu is as dear to a
Mussalman as to a Hindu and vice versa. The people of Bardoli
have the chance of demonstrating this in a concrete manner. Let
them vindicate the law of satyagraha which is also the law of Love
and they will melt even the stony heart of an autocratic Com-
missioner.
Toung Mia, 17-5-1928
383. SUPPRESSED CLASSES AJ{D BAGHAT STATE
After all the Rana Saheb of Baghat did receive on the 5th
instant a deputation on bdialf of the Arya Pratinidhi Sabha, Pun-
jab, consisting of Rai Saheb Lala Ganga Ram, Pandit Ghamu-
pati, M.A., Dewan Ram Sharan Das of Ludhiana, Pandit Dharma-
vir Vedalankar and Lala Shankar Nath, Advocate, Simla, to dis-
cuss the situation that had arisen out of the recent attitude of the
State in the matter of wearing of the sacred thread by Kohs, re-
claimed by the Arya Samaj.
The deputation has been permitted to issue the following
agreed statement of what happened at the interview:
The meniben of the dqtutatioii thanked Rana Saheb for the cordial
hoq>itality extended to them, and explained the position of the Shaatras
and the Arya Pratinidhi Sabha in this behalf. His Highness gave a patient
hearing to their representation and assured them that his State gave
per&ct liberty to all well-eatabliahed religious societies to propagate their
religion among his sutgects. The members eiQjresscd their gratitude
for the courtesy with which their representation was heard and the
encouraging reply vouchsafed to them and withdrew.
The agreed statement betrays too much caution and great
timidity on the part of the State. The State would have gained in
public estimatiou by a ftank confession of the wrong done to the
suppressed classes and the insult offered to a great religious organi-
zation. However let us be thankful for small mercies. The wrong
and the insult will be forgotten if the letter and the spirit of the
promise made by the Rana Saheb are fulfilled.
Toung India, 17-5-1928
384. MAGANLAL GANDHI MEMORIAL
The Council of the All-India Spinners* Association passed
the following resolution at its meeting on the 12th instant:
Resolved that a khadi museum be organized in memory of the
late Sjt. Maganlal K. Gandhi and that an appeal be made for rupees
one lakh for this purpose, the location of the Memorial and other details
of the administration to be decided by the Council.
The numerous messages of condolence sent to me from all
parts of India and distant South Africa show the place that the
deceased found in the affections of the public. A silent worker
so good and popular as the deceased deserves a memorial. The
Council of the AU-India Spinners’ Association after deep considera-
tion came to the conclusion that there could be no better memo-
rial to the deceased than that a khadi museum be established
at some suitable place. The deceased himself had conceived the
idea and as was his wont had utilized a room in the Satyagraha
Ashram for a miniature museum. But the manner in whidi khadi
has progressed requires a permanent and commodious build-
ing and a collection worthy of the deceased and the movement.
Such a museum cannot cost anything less than one lakh of rupees.
Hence the miniTnum amount of one lakh fixed by the CoundL A
khadi museum to be a house of serious study and instruction is
capable of limitless expansion. With one lakh of rupees the Council
hopes only to make a modest yet substantial beginning and give
permanent shape to the scheme the deceased had in view. In ac-
cordance with the response the public may make, the museum
may have a full set of books dealing with the past and the present
of cotton culture, the specimens of the finest to the coarsest
ybsLfli produced in the past and in the present^ the specimens of
spinning-wheels, hand-gins, carding-bows and handlooms firom the
most ancient obtainable to the most modem. There may be a
plot of ground attached to the museum where experiments can be
Tna>i<». in cotton-growing to suit not the world market and the princ-
es of exploitation but the humble villager. This latter was being
done by the deceased at the Satyagraha Ariiram. The cotton grown
at the Ashram has become very popular with spinners. Home-grown
cotton, which is well picked and which does not need to undergo
the devitalizing process of pressing, saves immense labour and time for
the carder and enables the spimier to draw a stronger thread. These
324 THE aOLLEOTED WORKS OF MAEATliIA OANDHI
and many other things can be done at the proposed museum if the
response is liberal and exceeds the minimum ^ed by the Goimcil.
The machinery to give effect to the scheme is to be the All-
India Spinners’ Association which is a growing organization of men
determined upon doing solid and constructive work.
The venue of the museum is not fixed as the Council has a
choice of more places than one. Sabarmati naturally occurs first
to the mind. And if it is found to be otherwise the most conve-
nient spot, no doubt it will be chosen by the Council. It hopes
to make ^e Museum as businesslike as was the deceased him-
self. No false sentiment will therefore be allowed to weigh with the
Council in the choice of the venue.
All subscriptions will be acknowledged in these columns. Pay-
ments may be made either to the Secretary, Sjt. Shankerlal
Banker, Mirzapur, Ahmedabad, or to Sheth Jamnalalji Bajaj,
395, I^badevi Road, Bombay, or to the Manager, Satyagraha
Ashram, Sabarmati.
Toung India, 17-5-1928
385. KHABI IN HWERABAD STATE
It is a matter for joy that the Princes of India are recognizing
the place of khadi in national economy. The latest comer in the
line is the Hyderabad State. The Department of Industries in
the Nizam’s dominions recently sent its inspector to study the
technique of khadi at the Satyagraha Ashram and sent abo two
young men to learn the various processes. The young men were
not able to finish the course, as the climate and perhaps the life
at the Atiiram did not agree with them. The point is that a
beginning has been made, the inspector Moulvi Mahomed Ali
was full of enthusiasm and he seemed to realize as never before
die importance of the spinning-wheel. Let me hope that the De-
partment of Industries will keep in touch with tlie Technical
Department of the A.I.S.A. and organize the charkha work in
Hyderabad in a proper businesslike manner, as it is being done
in Mysore, where the other day the Dewan Mr. Mirza Mahomed
Ismail personally inspected the khadi work being done through
the suppressed classes. Sjt. Pujatii who escorted the Dewan tells
me that he admired the work and appreciated the fact that besides
being a supplementary occupation for the peasantry the spioning-
wheel seemed to give substantial uphft to the suppressed classes.
Tomg Lidia, 17-5-1928
386. THE FACTS ABO UT INDIA : A REPLT TO MISS MA TO
It is not without regret, certainly not without hesitation,
that I find room for the following chapter and more to follow.*
I doubt if repUes to Miss Mayo have not been overdone. If I
was convinced that the readers of Miss Mayo’s libel read the refu-
tations that have been and are being published I diould have much
less hesitation in publishing Dcenabandhu Andrews’s reply. But I
fear that the refutations do not reach her readers and therefore
lose much of their value. Miss Mayo represents an evil principle.
No nation can be a world menace. India certainly is not. But
writers like the authoress of Mother India are a world menace. And
I am not sure that they can be dealt with by mere counter-writiags
however pure and able they may be. In other words the question
that is troubling me is whether lying tongues and pens can be
checked merely by truthful tongues and pens. Is not something
quite diflFerent and nobler necessary to be done if the evil propa-
ganda of Miss Mayo is to be successfully checked? But I have
no ready-made effective substitute for the writings such as Deena-
bandhu Andrews’s. And as he is a co-sharer with me in the
principle that Toung India coimotes and even after second
thoughts he persists in thinking that there is still room for his
refutations, I am no longer able to resist him. I know that he
wiU be satisfied, as I shall certainly be, if even one man or woman
who before beUeved Miss Mayo’s caricature comes to be disillu-
sioned by his chapters.
Touag India, 17-5-1928
* These articles by 0. F. Andrews are not reproduced here.
387. LETTER TO TREASURER, AJMAL JAMIA FUND
Satyagsaha. Ashram,^
Sabaioiait,
May 18, 1928
The Tseasurkr.
Ajmal Jamia Fond
395 Kalbadevi Road
Bombay
DEAR SIR,
Ajmal Jamia Fuin>
Your letter of the 10th May. I have to draw your attention
to a discrepancy in the totalling in the copy of the list sent to
us on 21-4-28. You have put it down as Rs. 6,935-1-0, whereas
on actual totalling it comes only to Rs. 6,884-9-0. Therefore there
is a difference of Rs. 50-8-0, Kindly compare the figures pub-
litiied ia Toung India of this week with yom books and find out the
discrepancy and let me know so that the same can be rectified in
tiie coming issue.
The following names and their donations have been omitted
firom the list, “Further QjUcctions m the Week”. This was done,
because we deemed it much better to give the collections made from
the members of the Adiram in a lump sum. The Secretary is send-
ing you a complete list in which you may include the omitted
figures also.
Names and donations omitted:^
Unfortunately in this week’s Toung India, a mistake in the
figures m the list published has crept in. The totalling in actuals
exceeds by eight annas. I am looking into the original list sent to
the press and I hope to find the mistakes and rectify the same in
the coming issue.
When sending the new list you will kindly send us a complete
list including the last one sent by you for publication in this
week’s issue, that is, the list sent by you after your letter dated
10th May. Please omit the names of the Ashram donors. It is
thought better to contribute a Imnp sum in the name of the
1 Gandhiji was in Bombay on May 18, 1928.
3 Here followed a list, which is not reproduced. ^
PBHIARY EDUOA-nON-n
327
A^am rather than small sums in the names of the individuals.
If you want the list to be published it must reach us before Monday.
Tours faitiifulfy.
From a photostat: S.N. 14923
388. TELEGRAM TO MAHOMED ALI
[On or after May 19, 1928f\^
DELIGHTED REOEIVE YOUR WIRE. HOPE PROGRESS
KHADI WILL BE GUARANTEED BY HAHARAJA SAESB.
Gaitohi
From a microfilm: S.N. 13599
389. PRIMARY EDUCATION-n
The problem is how to impart the education we discussed
in the last issue and wherefrom to get the teachers to impart
it. This is the real problem regarding education. The Government
Training College has not solved this problem. It has not even
solved the problem of the three Rs — ^that is, reading, writing and
arithmetic. Even of these three so little is learnt that neither the
pupils nor the public profit much by it.
Hence this task has to be taken up by the National College. It
is the duty and the right of the latter to find new methods in the
field of education wUch would sustain the national cause. And
in my humble opinion, we can take these methods in a very
small measure from Europe and in an even smaller measure from
the current trends in India. In every coimtry education is for
the preservation of its independence.
Hence we shall have to conduct new experiments in our edu-
cation. In doing so, we may well make ourselves familiar with the
experience in Europe; but we should not conclude that all that
is found there is good or what is good under the conditions prevail-
ing there will be good for us. One of the conclusions that emer-
ges from this is that we should regard with suspicion the methods
practised in the Government schools. Since the education impart-
ed by the Government is fatal to swaraj as well as to our
* This was seat in reply to a tdegran received on May 19 firom. Mahomed
All, Inspector, Industries, Aurangabad, which read: "Khadi Exhibition q>inning
demonstration successful by your blessings. Maharajah Bahadur kissed your
yam and sends beat salaams and promises to spin. Your blessings requir^.”
328 THE COLLEOTED WOEX8 07 MAHATIilA GANDHI
civilization, it is possible that if we follow the opposite methods in
many matters we may find the right path. Let us take an example.
The medium of instruction there is English, hence we must
conclude that the medium of national education cannot be English.
They put up huge expensive buildings in which to give
education. We should realize that this is improper. Our School
buildings should be simple and inexpensive.
Stress there is purely on literary learning and India’s indus<
tries are ignored. We know that this is improper.
In that form of education, teaching of religion, that is, re-
ligion not of any particular community but universal religion,
has no place. We teow that this leads to a negation of education.
The history that is taught in Government schools is, if not
false, written from the British stzmdpoint. The very same facts
have been interpreted difierently by German, French and Ameri-
can historians. Contemporary events are interpreted by the
Government in one way and by the people in another, as in the
case of the massacre in the Punjab.
The economics taught in Government schools upholds the
British system while we, on the other hand, view it differently.
Government schools make a plea for the town civilization, where-
as the villages are the soul of our national civilization.
In Government primary schools, their teachers, with the
minimum amount of knowledge, are employed without regard to
their character and on the minimum salaries possible, whereas
in national primary schools, the teachers being self-sacrificing and
persons of character and learning (and not because they are in
in a sorry plight), riiould accept the smallest salaries.
We can now have an idea of the kind of education that should
be given in the city schools.
Our pupils should live in villages, lend stability to village
civilization, be familiar with the needs of villagers, rid them of
such &ults as they may have, teach their children not to become
city-dwellers but to remai n villagers, i.e., to become farmers.
-Hence so long as .the existing system of education in the cities
is not basically changed without fear, we shall not attain one of
the basic ideals of the Vidyapith nor may we be said to practise it.
^t us take only one example; In Ahmedabad itself we are
running a university, a new Gujarati school and a Vinay Msmdir.
We shall have the right to run them only when we attempt to
make villagers out of the children who study in them, when we
succeed in making them take interest in village life, when we make
them understsmd the latter, and, finally, when those of them who
LETTER TO ZAEIR HU8A1N 329
are about to leave the Viaay Mandir or the University, spread
out into the villages and start serving the villagers.
We shall consider next how this can be done.
[From Gujarati]
J^avajivan, 20-5-1928
390. LETTER TO MAJ(IBEHN PATEL
Silence Day \May 21, 1928y
I read your note about Sharadabehn in your letter to Chi.
Kanti. I felt slightly unhappy. I think about the matter every
day. I inquire about it firom everyone coming from there. Mira-
belm has told me much. How can I write all that? But I have
not given up hope. I rest in the belief that everything will be all
right. Write to me when you feel like doing so. From what
Vallabhbhai told me in Bombay I could see that he was satisfied
with your work there. I felt so happy. But then, that is not
enough for me. I want to see in you maturity, equammity, content-
ment, discrimination, modesty, firmness, scrupulous regard for truth,
earnestness, study and meditation. Without these yours will not
be a life that becomes a virgin and dedicated social worker.
Blessings from
Bapu
Cm. Manibehn Patel
Swaraj Ashram
Bardoli
[From Gujarati]
Bafma Patro~-Mambdm Patdne, pp. 65-6
391. LETTER TO Z^KIR HUSAIN
Satvaoraha Ashram,
Sabarmati,
May 23, 1928
MY DEAR FRIEND,
I have your letter, which 1 prize for its absolute frankness.
I would personally have preferred a declaration of empha-
tic non-co-operation; but I am not prepared to advise you to
1 As in the source
330 THE aOIXEOTBD WORKS OF UAHATUA GANDHI
abandon die institution because you have a milder declaration.
After aU, it is not the declaration that so much matters as action
when the testing time comes. The iate of the institution wiU
depend ultimately not upon the trustees but upon the professors
who are giving their all to it.
I know your pecuniary difiEiculties. I am helpless. I discussed
the thing wi& Dr. Ansari in Bombay and he told me that he hoped
to send you some money from Bombay. I could not ask Jamnalalji
to send you iurther advance unless everything was in order.
I do not at all like the large body.
Dr. Ansari has promised to come to Sabarmad immediately
after Id. If he does, I shall re-discuss the thing with him.
Yowt sineirefy.
Dr. Zakir Husain
Jamia Millia
Earol Baoh
Delhi
From a microfilm: S.N. 14925
392. HISTORT OF SOUTH AFRICAN SATTAGRAHA
Sjt S. Oanesan, the enterprising publisher of Madras, has
now brought out a translation from the original of my History,
if it may be so called, of Satyagraha in South Africa.* The trans-
lation has been carefully made by Sjt Valji Govindji Desai. The
volume is weU printed, is bound in khadi, covers 511 pages and
is rightly dedicated by the publisher to the late Maganlal Gandhi.
The book contains 50 chapters and covers practically the whole
of the period of my stay m South Africa. Those numerous readers
who are following “The Story of My Experiments with Truth” cannot
afford to be without this volume, if they will rightly understand
the unplications of truth as they have occurred to me and the
very wonderful and matchless force which I have called or rather
which Maganlal Gandhi called ‘satyagraha’ otherwise rendered
as ‘love-force’, ‘soul-force’, ‘truth-force’, as distinguished from
the force connoted by the term ‘passive resistance’. Satyagraha
is not conceived as a weapon merely of the weak. It is the
strongest force that one can possibly imagine or wish for and is a
complete substitution for brute force. Those who will understand
how the former worked in South Africa in the face of all odds
1 rtdi VoL XXtX.
BUYING MERIT 331
should possess this volume. It can be had from S. Gauesan,
Publisher, Triplicane, Madras, S. £., price Rs. 4-8-0.
Toung India, '24-5-1928
393. ANDREWS'S TRIBUTE
From the tribute sent by Deenabandhu Andrews to the memory
of Maganlal Gandhi, with whom he had come in close contact,
I take the following^, omitting personal references.
Toung India, 24-5-1928
394. BUriNG MERIT
A correspondent draws my attention to the institution of
btteries in Goa for the purpose of supporting hospitals. The corres-
pondent tells me that lakhs of rupees are spent by people in
British India in these lotteries in the vain hope of suddenly be-
coming rich without effort and yet gaining heavenly merit. Here
is an extract from an advertisement sent by the correspondent:
Behold the sick. He that giveth to the poor lends to God. Then
why not help our poor by staking a rupee at this drawing? It is a
comely way of exercising charity.
The advertisement contains a portrait of a hoary-headed rever-
end gentleman.
It would be interesting to know the condition of the hospitals
built with the monies gained from these lotteries. Meanwhile it is
worth whole to examine the ethics of foimding charitable insti-
tutions with monies collected by an appeal to man’s greed, en-
hancing it by a promise of merit if the purchaser of such a lottery
ticket should fail to get the templing prize or prizes as lakhs of
purchasers must fail.
As it is, the haste to be rich without working and waiting for
the happy day pervades the atmosphere. Everyone who spends
a rupee on the race course or in a lottery ticket erects the pyramid
of his hope on the foundation of the ruin of a multitude of such
hopes of men and women having equal right with the few lucky
(?) winners of prizes. It is difficult, however, to single out the
lottery system for criticism, when the gambling spirit possesses
iNot reproduced here
332 THE OOLLEOTED WOIUECS OF MAHAIUA OANDEI
even those who are ranked among the most respectable. The share-
market is nothing but a feverish gamble. And yet who is free
from that fever? Every man who finds himself rich in a day
by manipulating the share-market knows that the sudden acces-
sion of wealth means desolation of many a widow’s home. Only
the relatives of the widows who bought shares had, no doubt,
almost the same kind of hope that the clever speculator of our
imagination had.
Cotton, rice and jute are, strange as it may appear, objects
of such speculation. The system of lottery is but a crude exten-
sion of the same gambling spirit. It is no doubt good to treat
the lottery as disrespectable, but it is better to make the acquaint-
ance of the spirit that is common to the lottery and the share-
market and thus deal with the root cause of the disease rather
than its worst symptom. It is, therefore, to be wished that the
worst symptom will enable us to reach ^e root cause and deal
effectively with it.
But it is a far-off hope. Let not my mention of the pervasivd
nature of the disease make a single person connected with these
lotteries seek justification for his participation in the lottery system.
And the caution is aU the more necessary when the lottery is
in connection with a charitable institution. Surely it is bad enough
to want to be rich without deserving, but it is positively wrong to
connect charity with a gamble. Those who throw away rupees in
lotteries must not think that they gam merit even whilst they are
hoping to satisfy an imlawful ambition. We may not hope to
serve Gk)d and Mammon at the same time.
And why do the Christian conductors of the Goan hospitals
degrade religion by exploiting the evil tendency of human nature?
Do they imagine that they please God by attempting to support
a hospital by making lakhs of people mor^y diseased? Are they
not robbing. Peter to pay Paul? What will it profit them to
heal a few bodies if at the same time they wound a thousand
times more souls?
Toimg IndiOt 24-5-1928
395. SPINmm IN MUNICIPAL SCHOOLS
The Secretary, Khadi Board, Jalgaon, sends me a well-prepared
tabulated report of takli and charkha-spinning in its municipal
schools. The report covers the period between 15th Jime, 1927
and 15th February, 1928. 149 girls and 126 boys were spinning
either on the takli or the wheel. The time allowed was from 25
minutes to 50 minutes per day. The total output was 4,48,000
yards. The maximum speed on the takli was 125 yards per hour
and on the wheel 325 yards. This is a creditable record. What
has been possible in the Jalgaon Municipal schools is possible in all
the municipal schools. It can be shown that if the nation willed
it, it could get all the yam it needs through its school-going
children and teach them self-respect and self-reliance during their
scholastic life, a period which some falsely think is one of irres-
ponsibility and indulgence. I note that only boys spinning on the
wheels do their own carding. The implication is that the others
do not. It is being more and more realized that the secret of good
spinning is not merely good but perfect carding. This can be
attained only if everyone cards for himself or herself. If it is leamt
truly it is easily leamt. Another suggestion I venture to offer is that
no time should be lost in turning aU the yam spun into khadi and
for that purpose either one of the promising boys should be trained
or one of the teachers should learn the art of weaving. Failing
that the local weaver should be induced to weave such yam.
Tomg India, 24-5-1928
396. LETTER TO SATIS CHANDRA DAS GUPTA
Satyaorahsl Ashram,
Sabarmati,
May 24, 1928
DEAR SATIS BABU, '
I have your letter. Here is a copy of my letter to Mr. Sen
Gupta.‘
Tours,
End. 1
From a microfilm: S.N. 13640
I Vidt the following item.
397. LETTER TO J. M. SEN GUPTA
May 24, 1928
DKAR FRIEND,
1 hear that you are having a grand exhibition at the tune
of the forthcoming Congress at Calcutta. But I am told also that
it is not to be confined merely to absolutely genuine swadeshi
but that it is to contain all exhibits — ^foreign and otherwise. Can
this be true? I should have thought that you wiU have khadi
as the centre-piece and round it you will have exhibits of those
t>n'ngs that are absolutely swadeshi firom start to finish and that
you will not only exclude foreign cloth and all foreign things
but aUn iudigenous mill-cloth. Such has been the history of the
Congress Exhibitions since the Ahmedabad Session. The first
painful departure fi:om this practice took place at Madras last year.
I hope Calcutta won’t repeat the mistake.
Tours sbtttrelj/,
M. K. Gandhi
SjT. Sen Gupta
Calcutta
From a microfilm: S.N. 13606
398. LETTER TO MAHOMED HABIBULLAH
Satvaoraha Ashram,
Sabarmati,
May 24, 1928
DEAR FRIEND,
I thank you for your letter enclosing copy of Sjt. Sastri’s
cabled for my confidential information.
Tours sinesraly.
Sir Mahomed Habibullah
V ioERor’s Council Member
Simla
From a photostat: S.N. 11987
1 Sastri’s cable from Qape Town read: “In continuation of my telegram
dated 24th April 1928, No. 202, 1 have been obliged to caned the tour in Transvaal
399. LETTER TO T. PRAKASAM
May 24, 1928
117 DEAR PRAKASAM,
I have your letter. Mr. Banker reminds me that the money
was given to you at my instance whilst I was convalescing at
Juhu. Of course you got it for khadi work, but surely you don’t
mean to suggest that because you got it for khadi work, you are
not personally liable? In fact the money was advanced because
of your personal guarantee. If you question the correctness of the
interi^etation will you accept arbitration? The Goimcil of the
A.I.S.A. has a duty to perform. You will therefore recognize their
difBculty and mine.*
Yours sincmfy,
SjT. T. Prakasam
“Swarajya”
Broadway, Madras G.T.
From a microfilm: S.N. 13607
400. A LETTERS
May 24, 1928
dear friend.
You will now have heard from Mr. Ramanathan, and I trust
that if you are not satisfied about the reasons for withholding the
amount of security deposited by you, you will accept arbitration.
Tours sinemly,
From a microfilm: S.N> 13608.
and come to Cape Town to interview the Minister of Interior regardmg con-
donation scheme. Have urged 1914 lines which Gandhi and Patrick Duncan
favour. Department of Interior is keen on the scheme being operated not-
withstanding recent judgments reported in my telegram dated April 27th
No. 214. Indians Transvaal greatly agitated especially the Gujaratis but
might be pacified by the 1914 line. Minister promised consideration but I have
misgivings.
Please send copy of this confidentially to Gandhi by post”
*A copy of this letter was forwarded to the Secretary, AU-India Spin-
ners’ Association.
3 Addressee’s name is omitted. !
401. LETTER TO S. RAMANATHAN
May 24, 1928
MY D]£AR RAMANATHAN,
I have your ktter about .... It is quite correct. I have
written to ... as per enclosed copy.*
I send you herewith connected papers.
Touts smertly.
From a microfilm: S.N. 13609
, 402, LETTER TO MEHAJt SINGH RAFT
The Ashram,
Sabarmati,
May 24, 1928
dear friend,
I have your letter. I feax that so long as we are without
swaraj, we must resign ourselves to the disabilities such as you
are labouring under.*
Tours sinemly,
M. K. Gandhi
From a photostat: G.N. 808
I Vide the preceding item.
*The addressee had been deported from America. His American wife
also had lost her citizenship **by marrying a Hindu”.
403. LETTER TO SATIS CHAJIDRA DAS GUPTA
Satyaoraha. Ashram,
Sabarmati,
May 24, 1928
DEAR SATIS BASU,
Ram Binod is giving great trouble. He has not yet dis-
charged his obligation to the Association. Is it possible for you
to make an appeal to him?
What is Krishnadas doing?
How are you keeping?
With love,
Bapu
From a photostat: G.N. 1592
404. LETTER TO F. H. BROWN
Satyaoraha Ashram,
Sabarmati,
May 25, 1928
DEAR FRIEND^
I was delighted to receive your letter. I remember very well
our meetings in London, when I visited it with the South African
deputation.
With reference to the permission for an English edition of
“The Story of My Experiments with Truth”, the permission was
given last year to the Macmillan Company of New York.
The second volume of the book is not to be published just
now. It will take some time, because I do not Imow how the
chapters of Indian experiences will run. I have no definite plan
mapped out. I am, therefore, unable to say how many more
chapters I shall have to write, and it is for that reason that pub-
lication of the second volume has been suspended.
I thank you for your condolence.
Tours siiuorsfy,
M. K. Gandhi
F.H. Brown, Esq,.
Dilkusha
Forest Hnx, LoimoN, S.E. 23
From a copy: S.N> 14317; alio CLW. 4440. Qourtesy: F.H. Browa
XXXVM2
405. LETTER TO JANMDHARJ PRASAD
The Ashrah,
Sababmati,
May 25, 1928
DEAR JANAEDHARI BABTJ,
I have your letter. There should be nothing between Glod
and us, if we are to be nearest to Him. Love between husband
and mfe is a hindrance, for that love as we understand it, is
necessarily exclusive and necessarily personal.
2. Faith in God cannot be reasoned out. It does not come
&om the head but from the heart, and, things of the heart are
spontaneous and instinctive. Our very weakness and limitations
should inspire &ith in the Perfect and the Limitless. And if we
have that faith, we would necess 2 irily be without troubles, mis-
eries and the like.
3. Why do you say that you are not serving the public
cause because you are drawing Rs. 50 per month ? Everyone who
serves the Charkha Sangh undoubtedly serves the nation. It.,
would be foolish to expect in this poor country to work without
even being fed. That other people have no regard or love for
you because you are not a floxirishing lawyer is no cause for
sorrow. But it is a good cause for congratulation, if you can be
happy without wealth and public esteem.
Why should Babu Vindeshwaii Prasad seek your protection?
If he has the conviction that it would be right in giving up his
practice, he should delight in earning his starvation wage as mil-
lions of our coimtrymen are doing. If he is repentant that he
gave up his practice, he should resume it.
As for your children the true education that you can give
them is to bring them up as honest labourers. And that educa-
tion can profit them and the country; and, instead of your child-
ren being a burden on you, will be a blessing to both.
I hope your wife has completely recovered. Let me say that
the Ashram constitution is undergoing a drastic revision and at
the present moment, the desire is not to take any more for at
least one year. Therefore, if your wife should desire to cpme
Lfiimeft. TO KISHOR&LAL MASBRtlWALA. 339
here dtiring the next one or two months, please write to me be-
fore you think of sending her.
Tours si/umly,
M. K. Gandhi
From a photostat: G.N. 51
^5. LETTER TO H. S. L POLAR
The Ashkah,
Sabarmati,
May 1928
I have your letters. I asked Mahadev to keep you duly in-
formed and tell you everything about Maganlal’s death. I have
not the timfi to dictate much. This is just to say how much I
appreciate your cable and your letters.
I have now taken up my abode in Maganlal’s room.
Mahadev must have given you the cause. Maganlal went on
duty to Calcutta. Then he went to Gaya, from there to see
• Radhft at the place where she had gone to tear down the purdah
in a family. On the way he contracted a chill, developed pneu-
monia and surrounded by kind friends who did all that was
humanly possible for him, he died in peace after nine days’
illness.
H.S,L. PoLAK, Esq,.
42, 47 & 48 Danes Inn House
265, Strand, London, W.O. 2
From a photostat: S.N. 14316
407. LETTER TO KISHORELAL MASHRUWALA
Friday, Jetk Sud 6, 1984 [May 25, 1928f\
am. EISHORBLAL,
1 have read both your letters carefully.
What I said, and the maimer in whidb I said it, does not
seem to have been correctly reported to you.
There is nothing new in the changes 1 have suggested. I
have not made any change in the definition of an Ashram inmate.
The only significance of the change is that we riiould strive hard
to follow the ideal which we have always kept before us.
340 THE COLLECTED WORKS OF MAHA.THA GAHDHl
1 never put pressure on anyone, and have never wi^ed to do
so. I have recently refused to do that on two friends who wish
to run separate kitchens for themselves. I, therefore, see no com-
pulsion in regard to anything. I employ earnest argument (with
love) and try to explain everything clearly.
I am of the view that those who have joined the Ashram
^ould conform to the moral growth or changes in the Ashram.
They cannot say that they will obey certain rules only and that,
if new rules are made and applied, it would be breach of contract.
No institution can continue to exist on that condition. There
can be hxity only about concrete matters, such as salary, period,
etc. At the Ashram, however, generally speaking, we have no
restrictions other than moral.
Even so, we decided to enforce the rule about brahmachiaya
only after all the inmates had been invited to discuss it and every-
one had accepted its necessity. 1 did say, when reading out this
rule, that those who could not or did not wish to observe it,
could leave the Ashram.
The common kitchen is functioning satisfactorily at present.
I shall not inflict anything more on you. I have written
even this unwillingly. Really speaking, you should not, in your
present illness and from that distance, strain yourself thinking about
the changes taking place here. Maybe it is morally wrong for you
to do so.
How arc you now? There is of comrse no question of your
staying at Santa Cruz. You are fit enough to come here. You
can take your treatment even here. The climate here is certainly
better than there. If, however, you decide to come, I hope you
will not think of going away again.
Bltssbtgs from
Bapu
From a photostet of the Gujarati: S.N. 11802
408, TELEGRAM TO HARILAL DESAI
[After May 25, 1928y
RSOErVED LETTER. IMPOSSIBLE FAY ENHANCED PORTION
BEFORE ENQUIRY. ORIGINAL ASSESSMENT OAN BE PAID IP
INDEPENDENT OPEN INQUIRY WITH RIGHT lEAD EVIDENCE
CROSS QUESTION CROWN WITNESSES GRANTED FORFEITED LANDS
RESTORED SATYAGRAHI PRISONERS DISCHARGED. PEOPLE WILL
ACCEPT DECISION ARBITRATION COURT WIRE REPLY: BARDOU
VALLABHBHAI.
From a photostat: S.N. 12705
409. LETTER TO MAHADEV DESAI
May 26, 1928
cm. MAHADEV,
You send me enough every time. How did all of you imag-
ine something which had not occurred to me even in my dreams?
On that occasion, the day before yesterday, I did not aim my
remarks against anyone in particular. I opened the subject
in a genersi way as affecting all eighty people. Even in my mind
1 did not, and do not, blame, or think harsh things about those
who cannot join the common kitchen; where was the question
then of my saying such things in the meeting? It should be
enough, therefore, if I say that there was no violence in my heart.
I said harsh things only on that evening. On that occasion, I
was not at all pained by the opposition. I was unhappy because
of the weakness displayed by all. 1 liked Narahari’s frankness
very much indeed, but I did not like that he and others should
have lost the use of their reason. If it was I who had deprived
them of their reason, what a worthless fellow I must be? As I
tried to think, what my duty in these circumstances was, and as
I realized it, I awoke and was immediately at peace. Do you
* The tdegnun was sent by VaUabhbhai Fatd in reply to the addrenee's
letter of May 25. It was drafted by GaadhljL
342 TOE aOIXEGTED WORKS OF UABATISA OANDB3
kaow that I have put on two pounds in nine days? Gan you
imagine what peace of mind this means?
BUaings from
Bapu
From a photostat of the Gujarati: S.N. 11448
410. LETTER TO C. F. ANDREWS
Satyaoraha. Ashram,
Sabarmati,
May 26, 1928
MY DEAR OEARLIE,
I have been receiving your letters regularly. I told Mahadev
to write to you also which I hope he did. He has to go to
Bardoli for two days in the week to help Vallabhbhai. He is
therefore away today.
I always think of you, but never get the time to write to
you. And I do not fed disturbed as I know you never expect
letters from me.
My whole heart goes out to Gurudcv.* I do hope that he
will be strong enough to take up the voyage giving himself full
rest on the Qontinent and return with renewed vigour. And I
hope too that inddentally you would rest your wearied limbs
and still more wearied brain. But I have my doubts about your
being able to do so.
I am concentrating my attention on overhauling the Ashram
and bringing it more in line with its ideals. We are therefore con-
ducting the common kitchen on a large scale. About 80 sit together
at meals where they attempt to consecrate themselves to more
service. But more I must not say for want of time.
Did Mahadev tell you that I had taken up my abode in
Maganlal’s litde room. And it makes me fed happy and enables
me more fiiUy to conumme with his spirit.
With love,
Mohan
From a photostat: S.N. 13392
^Tagore had fallen ai on his way to l-guclon to deliver the Hibbcrt
lectures at the Oxford Univeisitjr,
411. LETTER TO SAMUEL R. PERRY
[After May 26, 1928']
DEAR FRIEND,
I was thankful for your letter of 26th May last. I do not
remember having received the book Does CiviUzaiion Need Reli-
pon?' It has given me joy to have so many friends and sympa-
thizers in the Far West.
Tours sinemly,
Samuel R. Perry
From a photostat: S.N. 14043
412. PRIMARY EDUGATION-IU
The problems of primary education or village education can
be solved only when we thoroughly change the curricula of the
Vidya Mandir and the University and when the teachers have
understood my viewpoint.
Today we hesitate to effect certain changes for fear of losing
pupils, for fear of public opinion or from a sense of false prestige.
If we had no hesitation these Vidya Mandirs would produce a
fine set of people who would serve the villages and this would
somewhat atone for the sins of the cities.
The pupils of these Mandirs would become first-class spinners,
carders and weavers; they would have the best knowledge of
cotton-growing, they would know carpentry to suit the needs of
the village; in other words, they would know how to make good
spinning-wheels, they would know how to repair — ^if not make —
bullock-carts, ploughs, etc., they would know sewing enough for
the needs of the '^age, their handwriting would be as beautiful
as pearls, they would have a basic ability to write, they would
know Indian multiplication tables, they would be femUiar with
ancient literature like the Mahabharata and the Ramayana and
their modem spiritual meaning; they would know village games;
they would be familiar with the rules of hygiene, they would be
good home-doctors, i.e., they would be able to diagnose common
ailments and prescribe remedies for them; they would know how
1 By Reiqliold Neibukr
344 THE aOLLECTTED WORKS OR MAHA.TIAA OAHDHI
to clean village dumping-grounds, ponds, wells and so on. In
odier words, education in these schools would be such that it
enables the pupOs to serve the villages in every way and the
expenses incurred should be regarded as having been incurred on
primary education. Only when we do so and are able to do so,
can we be said to have truly entered die villages.
But directly sudb a question is raised, such a change brought
about and sudi an ideal proclaimed, our Vidya Mandirs will
become empty. Should such a contingency arise I would be will-
ing to welcome it in the cause of truth. But so long as the ideal
of the Vidyapith regarding village education remains what it is,
not to do this would amount to untruth and betrayal.
However, it is my belief as well as my experience that if we
remain stead&st in our objective, the public will in the end
understand it and help in advancing it. If we looked into the
causes of failures — so called or so considered — we would find
that those who believed in the ideals were themselves disloyal,
half-baked and half-hearted. He who doubts will perish, but
people instead of takmg his doom for what it is think that it was
his ideal that was wanting in some way and so fiuled.
It is my firm belief that if our Vidya Mandirs had teachers
with feith and a spirit of self-sacrifice, they would overflow with
pupils. People can recognize a genuine thing. Often it seems
to take time, but that is merely an illusion. It is a rule without
an exception that the straight path is the quickest.
An institution which panders to people’s weaknesses and their
love of pleasure may fill in no time. So what? That certainly
does not prove its success. One consequence may however flow
fi'om the acceptance of my viewpoint. Those pupils who have
come in the hope of getting the same kind of education as is
imparted in Government schools, those who have come in the
hope of acquiring fitness to lead a city life, would be disappoint-
ed and leave our Mandirs. But it would be as wdl. We as well
as they would be saved from a false situation, would be able
to render true service to one another.
I should like to close this series by dilating a little more on
the idea with which I started it. And then I hope to discuss a
few questions I have before me on thin subject.
If the view that a knowledge of the alphabet should be total-
ly avoided during the first year of primary education is correct,
some of its desirable consequences ought to be apparent in the
Vmay Mandirs and the University.
Nowadays the cult of bookish knowledge has increased a great
LETTER TO KARNAD SADASHIVA RAO
345
deal. New books are being published every day. Anyone who
has any command over language, anyone who has reflected even
a little, becomes eager to put his ideas into print and believes that
•'in so doing he is rendering national service. Consequently, an un-
bearable burden is placed on the brains of pupils and the pockets
of their guardians. The pupil’s intellect becomes confused. Their
brains stuffed with a multitude of facts have no room for any origin-
al thought. And even facts instead of being properly arranged lie
about in disorder in these brains like things in the house of an idle
person. They are of no use either to themselves or to the public.
Hence in my opinion the numerous books that arc published
nowadays should not be given to the pupils. Even literate pupils
should receive the larger part of their education orally from the
teachers. They should read the minimum number of books but
should reflect on what they read and while doing so translate into
practice whatever they find acceptable. By doing so, the life of
the pupils will become interesting, thoughtful, wise, steadfast, pure
and energetic. Such education befits a poor nation and will prove
useful to the pupils and the public.
Hence the solution to the serious problem before the Vidya-
pith depends on the capacity of its present teachers to imbibe its
ideals and to make a mighty effort to put them into practice.
[From Gujarati]
J^aoqjivcai, 27-5-1928
413. LETTER TO KARJfAD SADASHIVA RAO
Satyaoraha Ashram,
Sabarmatt,
May 27, 1928
MY DEAR SADASHTVA RAO,
1 hope you are now completely free from the after-effects of
malaiia. I hope to be at the Ashram practically throughout the
year. But I never know when I might have to move out owing
to unforeseen circumstances. When therefore you propose to bring
your daughters here, you will ascertain my movements beforehand.
Tom sineertljt,
SjT. Sadashiva Rao
Kodaebail
Mahoalore
From a microfllm: S.N. 13229
414. LETTER TO Y. ANJAFRA
Satyaoraha Ashram,
Sabarmati,
May 27, 1928
DEAR FRIEND,
I have your letter. The only thing I can suggest to you
now is that you should send a statement of the account and ex-
penditure of your Company and samples of all the khaddar you
are producing and such other information that you can send fi^m
there to enable the AU-lndia Spinners’ Association expert to
examine the condition of your concern.
Tourt stnetrdy,
SjT. Y. Anjaffa,
G/o Yadoir and Go.
Tobaqqo Bazar
Seounderabad (Deogan)
From a microfilm: S.N. 13230
415. LETTER TO SATYANANDA BOSE
Satyaoraha Ashram,
Sabarmati,
May 27, 1928
DEAR FRIEND,
The suggestion that you make is not new. It has been dis-
cussed from several points of view. But personally I have felt
that the time has not come for us to take ^e lead. Meanwhile,
good work in this direction is being done by the Poet Rabindra-
nath Tagore. His work in contributing to an all-Asia awakening
is of the greatest value. For us lesser men I feel that we would
strengthen our position only by developing forces from within.
Yours sinurAy,
SjT. Satyananda Bose
78 Dharmatoixa Street
Calcxjtta
From a photostat: S.N. 13231
416. LETTER TO C. RAJAGOPALACHARI
Satyaoraha Ashram,
Sabarmati,
May 27, 1928
tty DEAR a.R.,
I just read your pencil notes “Unsold Stock”. The views
about khadi arc purely introductory. The views about Hindu-
Muslim unity are entirely unseasonable and are likely to be mis-
represented if not resented. You must therefore keep them under
lock and key for the time being.
Tours sineenly,
Bapu
From a photostats S.N. 13232
417. LETTER TO C. RANGAJ^ATHA RAO
SATYAOItAHA AshRAM,
Sabarmati,
27, 1928
DEAR FRIEND,
When I was in Bangalore you had sent me the charkha turn-
ed out in the Government Workshop. You were turning out good
spindles also if I remember rightly. Gould you please ascertain
through your Engineering Foreman whether there is any machine
which turns out absolutely true spindles and whether that machine
or any such machine can straighten out absolutely correctly spin-
dles that may become bent or crooked? At the Ashram we are
doing it without the use of a machine. It is a laborious process and
can be mastered only by a few and imposes a terrific strain upon
the eyes of the mender i£ he has to correct many in a day. I ^all
esteem any information that you can give me or procure for me
in this matter.
I wonder what progress the wheel is making in your Department.
Tours sineertly,
C. Ranoanatha Rao Sahbb, Esq,.
Direotor of Industries
Government Worrshofs, Banoaxore
From a photostat: S.N. 13233
418. LETTER TO GAJfGA PRASAD
Satyaoraha Ashram,
Sasarmati,
May 27, 1928
DEAR FRIENI),
I have your letter. I did read your book through. And whilst
I could say that you had taken much trouble over it, you had
not proved authorities to their original sources. But in this respect
most of our authors are sinners. We are easily satisfied with proo&
that would support our own preconceived notions or theories.
Tours smmly,
SjT. Ganoa Prasad
Tehri
From a microfilm: S.N. 13234
419. LETTER TO BHOJRAJ KHUSHIRAM
Satyaoraba Ashram,
Sabarmah,
May 27, 1928
DE AH.
I have your letter. If you have real purity of heart and real
love for your father and for the girl to whom you are married,
you will % force of purity and love bear down all opposition and
convert the girl. Whereas if it is merely a matter of your not
liking the girl and the proposed hrakmacharya, a matter merely of
convenience, it is your clear duty to carry your wife with you.
Tours sirumly,
SjT. Bhojraj Ejbcushiram
Fish Marret
Robri (Sind)
From a microfilm: S.N. 13235
420. LETTER TO MANIBEHN PATEL
[May 28, 1928y
CBX. MANI,
You yourself are proving that it is not without reason that
I think you to be a fool. I have never taken as gospel truth
what Mirabehn tells me. That lady is pure-hearted. . . . Had you
been here, I could have talked to you personally. As you were
not here, I told Lakshmidasbhai. But I cherish the hope that one
day you will stop being a fool and become wise.
B [usings fim
Bapu
[From Gujarati]
Bqpma Patn — Mastibshn Patslns, pp. 66-7
421. DRAFT OF LETTER TO HARILAL DESAP
[May 28, 1928}
DEAR,
A full wire waa sent to you under my authority from Ahmeda-
bad.^ 1 enclose copy which speaks for itself. As probably our
methods of work and service clash, what may be a satisfactory
minimum to me may be an exorbitant demand in your estimation.
What can be &e use of any inquiry if the enhancement is
to be paid up? Government have ample security for its collec-
tion if in the event of a decision unfavourable to the people the
enhanced rate is not quickly paid up by them. ,
Please note that the terms of reference will also have to
be agreed upon. Any reference will not do.
It must be a point of honour £ot any self-respecting agent
of the people to insist upon the release of prisoners and lands
especially when they are illegally punished or forfeited.
Lastly' you would best serve the cause by refraining from any
action, if you cannot act strongly and do not feel the strength of
1 As in the source
2 The draft is in Gandhiji’s hand. Mahadev Desai, reproducing the letter
with a few verbal variations in The SUny <if Bardoli, says that it was sent by
Vallabhbhai Patel*
3 “Tdcgram to Harilal Desai'S After 25-^-1928.
350
THE aOLLEQTED WORKS OF MABATHA OANDHI
the people as I do. Whilst I want to shut no door to an honour-
able secernent, I am in no hurry to close the struggle without
an honourable settlement or without putting the people to the
severest test they are capable of fillfilling. I would have a brave
defeat rather than an ignominious compromise.
Now you will perhaps understand that I am not anxious to
run to M[ahabaleshwar] or Poona. You will please therefore
not send for me uxdess you think my presence indispensable.
From a photostat: S.N. 12705
422. CABLE TO SOUTH AFRICAN INDIAN CONGRESS^
[On or after May 29, 1928]
SAIG
JOElANNESBtrRO
SETTLEMENT COVERED BY CORRESPONDENCE. STHONOLY
ADVISE PUTTINO FULL CASE BEFORE SASTRIJI AND
THEN ACCEPT HIS OUIDANCIE.
M. K. G.
From a photostat: S.N. 11989
423, LETTER TO SHANKARAN
Satyaoraha Ashram,
Sabarmatt,
May 30, 1928
MY DEAR SELANXARAN,
You are quite right. We must not take parcels of foreign or
mill-cloth for the Bardoli people, nor are they in need in that
manner. They are not starving. Hie expenses are not connected
with feeding or clothing them. The expenses incurred are in sup-
iThis was in reply to the cable dated May 28 received the next day.
It read: “Your cable to Hon. Sastri on illicit entrants not explicit. Did you
obtain protection for all entrants in Transvaal who were in possession of regis-
tration certificates fraudulently obtained up to 19147 Gould Gong^ress be justi-
fied in dedaring Government as having committed a breach of 1914 Settlement
if Government now calls upon all fraudulent documents holders before Settle-
ment to come forward for condonation? Please reply urgent” (S.N. 11989).
LETTER TO BATIS OHAl^SRA DAS GDPTA 351
porting the larger number of volunteers and carrying on exten-
sive propaganda.
Tours sincertlyf
From a photostat: S.N. 13396
424. LETTER TO C. RAJAGOPALACHARI
Satyaoraha Ashram,
Sabarmati,
May 30, 1928
MY DEAR 0. R.,
1 did not argue with you about the reason for not publish-
ing your tribute to the Abhoy Ashram. About the labourers, 1
think I gave you my reasons. About the Abhoy Ashram, your
tribute is well deserved. But instead of benefiting them, the tri-
bute was likely to rouse all kinds of jealousies and 1 felt that it was
better not to rouse any jealousy.*
From a photostat: S.N. 19397
425. LETTER TO SATIS CHANDRA DAS GUPTA
Satyaoraha Ashram,
Sabarmati,
May 30, 1928
MY DEAR SATIS BABU,
I have your interesting letter. The milk diet will surely do
you much good. I am sure that the hip-bath will benefit you.
If Nikhil cannot bear hip-bath, try an earth bandage on the
abdomen, six inches long and three inches in width. It might be
good to keep Nikhil for a time on milk without sugar and dis-
tilled water only, giving him enema regularly every 24 hours
if the bowels do not move. He should take as much milk as he
can comfortably, but no more. I have been trying it here in a
rather bad case with considerable success. You may consult a
medical fiiend about this treatment.
* Rajagopalachari had in an article commended the efforts ojf the workers
at Abhoy Ashram (ComiUa) in connection with the riots in late 1927. Vidt
also "Letter to G. Rajagopalachari", 27-5-1928.
352 THE CiOlX£CTtb WORKS OR llAitAlltA OAMOitt
1 hope you will succeed with Mr. Birla. I am anxious that
he should help you far more for the soundness of your lihadi
propaganda than for the help you may render in his business.
The latter is undoubtedly good and he shoiild have aU the assis-
tance you can give. But khadi, if it is to succeed, can do so only
on the strength of its merits and that of the business-like charac-
ter of its organizations.
Did I tell you or send you an extract from one of Mr. Birla’s
letters in whidh, whilst he praised you much for your love of
khadi and your immense se^-sacrifice, he was not convinced of
the soundness of the Fratishthan or of the khadi propaganda as
you had explained it to him? This was more than a year ago. I
tell you this to emphasize what you say in the following sentence
in your letter: “If he is convinced that the work as carried on by
nie here deserves his fullest support, I do hope that he will spend
lakhs as he spends thousands.” He is a man like that. If he is
convinced, he is quite capable of giving unlunited help.
With love,
Bapu
SjT. Satis Gh. Das Gotta
Kbadi Fratishthan
Sqdepur
From a photostat: G.N. 1593
426. LETTER TO VASUMATI PANDIT
Sabaruatt,
Wednesdeg^ [May 30, J92$y
cm. VASUMATI,
I have your letters. Talk with the Principal gently from
timft to time about the uncleanliness and take measures to re-
move it. Here things are going on fairly well.
Biasings Jrom
Bapu
From a photostat of the Gujarati: O.W. 475. Courtesy: Vassumati Pandit
> From the postmark
427, BAKDOU ON TRUL
One may hastily think that the Government is on its trial in
Bardoli. But that would be a wrong opinion. The Gk)vemment
has been tried and found wanting scores of times. Trightfulness’
is its code of conduct when its vital parts are affected. If its
prestige or its revenue is in danger, it seeks to sustain it either
by means fair or foul. It does not hesitate to resort to terrorism
and cover it with unblushing untruths. The latest information
that Pathans are now being posted in villages with instructions
to surround the houses of the villagers day and night need not
cause either surprise or anger. The surprise is that they have
not yet let loose in Bardoli a punitive police and declared martial
law. We ought by this time to know what a pimitive police or
martial law means. It is evident that by the latest form of
‘frightfulness’ the Government is seeking to goad people into
some act of violence, be it ever so slight, to justify their enactment
of the last act in the tragedy.
Will the people of Bardoli stand this last trial? They have
already staggered Indian humanity. They have shown heroic
patience in the midst of great provocation. WUl they stand the
greatest provocation that can be offered? If they wiU, they will
have gained everything. Imprisonments, forfeitures, deportations,
death, must all be taken in the ordinary course by those who count
honour before everything else. When the terror becomes unbear-
able, let the people leave the land they have hitherto beUeved to
be theirs. It is wisdom to vacate houses or places that are plague-
infected. Tyranny is a kind of plague and when it is likely to
make us angry or weak, it is wisdom to leave the scene of such
temptation. History is full of instances of brave people having
sought exile in preference to surrender to zflolum.
Let me hope however that such a step will not be necessary.
One hears rumours of intercessions by well-meaning friends.
They have the right, it may be even their duty, to intercede. But
let &ese friends realize the significance of the movement. They
axt not to represent a weak cause or a weak people. Hie people
of Bardoli stand for an absolutely just cause. They ask no favour,
they seek only justice. They do not ask anyone to consider their
case to be true. Their cause is to seek an independent, open,
judicial inquiry and they undertake to abide by the vei^ct of
XXXVI-23
354 THE COLLEOTED WORKS OF MAHATMA GANDHI
such a tribimal. To deny tbe tribunal is to deny justice which
the Gk)veniment have hitherto done. The means at the disposal
of the people are self-sufiering. In such a cause then miTiinmiTn
and maximum are almost convertible terms. Those who rely
upon self-suSering for redress of a grievance cannot afford to rate
it higher than it actually is. Those, therefore, who will intervene
will harm the people and their cause, if they do not appreciate
the implications of the struggle which cannot be lightly given up
or compromised.
The public have a duty to perform by the satyagrahis. The
response is already being made to Vallabhbhai’s appeal for funds.
It will be remembered that he refused to make the appeal as long
as it was possible to refrain. The imprisonments have made the
appeal imperative. I have no doubt that the response wiU be
quick and generous. Equally necessary is the expression of en-
lightened public opinion. Let the public study the facts carefully
and then cover the whole of the land with public meetings. I
like the suggestion made by Sjt. Jairamdas that June 12th or
any other suitable day should be proclaimed as Bardoli Day when
meetings representing all parties may be held to pass resolutions
and make collections in aid of the sufferers of Bardoli.
roung Mia, 31-5-1928
42S. mrOUCHABIUTT /JV THE SOUTH
Though untouchability appears in its worst and crudest
form in the extreme south, that is Kerala, not much, at least not
enough is being done by the reformers in the south to stamp
out the eviL They will not even finance the movement to the
extent that is necessary and possible for them. When, therefore,
I started collections during my visit to GaUcut amongst the people
locally, I was glad to find that the South Indian colony in Bom-
bay signified their mtention of making a much more substantial
collection than was made in Calicut and giving it to me when I
passed through Bombay. In continuation of their promise a depu-
tation came to me in Bombay during my recent visit and
assured me that they had not forgotten it but that they were
. waiting for a favourable season for making the collections. One
of them now writes;
Mwy a young man with meagre salary is wasting his money in
races and other dty inducementt, and if only we could wean them from
LETTER TO 8. N. MITRA 355
their preaeat tendencies, much could be expected of them for their own
benefit as well as for the benefit of the city of Bombay.
1 hope that this reform movement will take deep root amongst
the South Indian young men. I would advise them not to wait
for a “favourable season”. For any time is a favourable season
for doing good work or begging or giving in a good cause. No
cause can be better than the cause of the untouchables, the “un>
approachables” and the “invisibles”. If the young men from the
south living in Bombay will only deny themselves some of the
costly luxuries such as smoking, races, visits to teashops, etc.,
there wiU be a fat collection. Every religion enjoins the setting
apart of a certain portion of one’s income for charitable purpo-
ses. Unfortunately yoimg men nowadays in most cases have given
the go-by to religion. But if the practice of invariably allocating
a certain portion of one’s income to charitable purposes can be
revived, causes such as those of the imtouchables need never wait
for a “favourable season”.
Young India, 31-5-1928
429. LETTER TO S. JV. MITRA.
Satvaoraea Ashram,
Sabarmah,
May 31, 1928
DEAR FRIEND,
I have your letter. In my opinion, I have solved the question
put by you through the suggestion I have made if it can be ac-
cepted because students while they are studymg cannot do more
or better than personally spinning and adopting khaddar for their
use and wear. And if they caimot do this much, they are not
likely to do anything else that may be of substantial benefit to
the country.
Tows sineenfj),
From a microfilm: S.N. 13612
430, LETTER TO G. JV. KANITKAR
Satyaoraba Ashram,
Sabarmati,
3U 1928
MY HEAR EANTTEAR,
I had your letter. I am surprised that you have fixed a date
for the meeting without consultation with Jamnalalji and then
you expect him to attend the meeting. Surely it was due to him
as President lhat you should have first conferred with him as to
the date and the agenda and then issued your circular. Jamnalal-
ji is now telegraphing to you to appoint another date when he will
certainly attend.
With reference to the dispensary, all I told you was that there
should be no difficulty in giving the Rashtriya Shikshan Mandal a
le’ase of the premises, if the Council of the Association approved
of the terms, etc. And this could happen only after an uncondi-
tional transfer of all the rights of the Swavalamban Fathashala in
connection with the property and the Charkha Sangh.
Tours sinemly,
SjT. G. N. Kantirar
341 Sadashiv Feth
Poona Grry
From a photostat: S.N. 13613
431. LETTER TO A. T. GIDWANI
Satyaoraha Ashram,
SABARMAn,
May 31, 1928
ItV DEAR OIDWANI,
1 was wondering when I should hear from you. I was
therefore delighted when Girdhari handed me your letter.
The personal things you call petty are of as much interest to
me as Bardoli, for 1 love to know all about co-workers. I Tinder-
stand your desire to throw up everything and rush to Bardoli, but
there is no occasion for it as yet. When it does arrive, you will
find me summoning you without the slightest hesitation. I know
that like a good soldier that you are you will promptly respond
to the summons. As it is, Vallabhbhai has enough workers.
I am glad that you are keeping much better health and I
know that Gangabehn has shed aU her moroseness. But tell her
she must not forget her Gujarati. And if she is not doing so al-
ready she must help you in your work. She can do a great
deal in going to girls’ schools, organizing them and teaching them
takli, etc.
' The commimal trouble is always and everywhere with us. I
hope that it will not prove beyond yoTir strength to cope with.
Tours sineerslj.
From a photostat: S.N. 14475
432. LETTER TO MANAGER, IMPERIAL BANK OF INDIA,
AHMEDABAD
Satyaosaha. Ashram,
Sabarmati,
June 1, 1928
The Manager,
Imperial Bane of India
Ahmedarad
DEAR SIR,
Please hand to the beeirer the sum of Rs. 65-1-8 in accord-
ance with the receipt duly signed and enclosed herewith.
Tours
End. 1 receipt
From a photostat: S.N. 13400
433. LETTER TO MATHURADAS TRJKUMJI
June 1, 1928
Do keep writing to me without e:^ecting a letter from me*
[From Gujarati]
Bapimi Prasadi, p. 90
434. LETTER TO 7. J. PATEL
Satyaoraha Ashram,
Sabarmati,
B. B. G. I. Rly.,
June 1, 1928
BHAISERI VTTHAIBHAt,
I have your letter. I have not yet actually received that
letter of yours but I read it in the newspapers. It will produce a
good impression. What shall we say or do about Harilal Desai?
I am writing to Mahadev at BardoU to send you a copy of
LETTER TO KEVALRAM 359
Vallabhbhai’s letter. We must keep on doing our work. You are
doiug your part very well. Is not God Himself Karta^hartaK
Vandmataram fiom
Mohandas
From a microfilm of the Giyarati: S.N. 14436
435. LETTER TO KEVALRAM
Saturday f before 4 a.m., June 2, 1928
BHAISHRJ KEVALRAM,
I have your letter. I wanted to reply earlier but owing to
lack of time I could not write till today. I hope your health
has improved by now. You should take great pains to regain your
health completdy.
Knowing your nature, I fear that you will not be able to put
up with the changes already made and the changes yet to be
made in the Ashram.
To all those who take responsibility, both men and women,
brakmachaiya is essential.
Gradually everyone has started coming to the common
kitchen. At present 90 dine there.
Labourers are gradually being reduced. Therefore everyone
has to put in more manual labour.
There is talk about giving up buffalo milk and ghee and of
living only on cow’s milk produced at the Ashram.
If at aU you come bade you ought to be ready to do weaving.
The Myamaoali?' is almost ready. I shall send you a copy as
soon as it is.
Harihar and Taranath have left [the Ashram] because of the
hrahmachaiya clause.
Both of you should think deeply before deciding to come and
stay in the Ashram and I would be very happy if you could fully
observe the rules.
Bkssmgs ftom
Baph
From a microfilm of the Oujarati: S.N. 11803
* He who does and undoes
2 Book of Rules; vida *‘Sat/agraha Ashram”, 14'6-1926.
m. IMBORTANCE OF BARDOU
The lustre of the Bardoli Satyagraha increases day by day.
Whose heart would not jump for joy at seeing Shii Vithalbhai
Patel’s letter which I have just received? A translation of it is
published in this very issue. However, the fulfilment of the expec-
tations with which he has written that letter lies in the hands of
the Bardoli satyagrahis themselves. The Gk>vemment’s notice
too has been published along with Shri Vithalbhai’s letter. The
gist of the note is that the so-caUed satyagrahis are no satya-
grahis but cowards, and, because they are cowards, they secretly
go and pay up their revenue dues. There are other such points
mentioned in the note, which deserves to be considered by the
satyagrahis. The Government has built its castle of hopes on
the people’s weaknesses, whereas the Himalayas of the hopes of
the sat^grahis and their well-wishers like Vithalbhai rest on
the satyagrahis’ courage and determination. Being built by man,
a castle crumbles. The Himalayas being a gift of Gk>d, will stand
firm and if they should fall it would be the end of everything.
It is indeed true that man forges his own fetters and he himself
can break them. Thsyajna at Bardoli is intended to prove this.
[From Gujarati]
Namjivan, 3-6-1928
437. QUESTIONS ON EDUCATION-I
Having written the three articles on primary education, it is
now easy for me to answer the following questions:
ft. 1. You once said reducing the burden imposed by
English on students would amount to saving so many years of their
life. If we interpret natioiud education to mean nation-wide edu-
cation, how much would be the burden imposed upon society?
How much, that is, in terms of years?
A. Let me first explain the meaning of the phrase “reducing
the burden imposed by English”. It is not my contention that
students should not be taught English at all. But let us learn
English as a foreign language in the same way that a Frenchman
learns it. If we learn English only to that extent, we shall not have
to carry the burden of thinking in Engird, speaking or writing it
361
QIDESnONS ON EDUQATION-I
with correctness. In my opinion, at least five years of the stu-
dent’s life are wasted in carrying this burden. Not only this.
Because of the strain caused during these five years, his capacity to
think is affected, he becomes enfeebled in the body and, like
blotting-paper absorbing ink, he starts merely imitating in a super-
ficial manner. How much a person would learn if he spent five
years in getting the knowledge he needs through his mother-
tongue! How much time he would save thereby! He would
readily learn the best thoughts in his own language and be spared
the burden of learning the diGBlcult pronunciation of a foreign
language.
Q,. % Child education at one end and university education
at the other are very expensive. Gan these both be included in na-
tional education? Alternatively, do you have any scheme for
providing equally solid education at a lower cost?
A. 1 have tried to show in those three articles how child edu-
cation could become inexpensive, almost self-supporting. If we
can fashion a university education which will aid primary educa-
tion, it can be made inexpensive and students can acquire the
necessary knowledge useful to the nation. If the phrase ‘‘solid
education” implies education similar to that provided by Gov-
ernment schools, the question is irrelevant, as I do not regard
that education as solid. Hie education given in the national uni-
versity or primary schools is distinct from that provided by Gov-
ernment spools and is very often of a novel and original kind.
It is therefore solid in its own way.
q. 3. Advocates of tradition try to inculcate in pupils devo-
tion for the guru. They tell the pupils that learning can be ac-
quired only by pleasing the guru and in no other manner; that
if one does not please the guru, does not serve him and attend
on him he may out of slyness withhold knowledge; that one
should always be flattering him to keep him firom being wicked
in this way. Is this a defurition of gurubhakti?
A. I am a believer m gambhakH, However, every teacher can-
not become a g^ru. The guru-disciple relation^ip is spiritual and
spontaneous, it is not artificial, it caimot be created through
external pressure. Such gurus are still to be found in India. (It
should not be necessary to warn that I am not speaking here of
gurus who give mhsha.) The question of flattering such a guru
just does not arise. The respect towards sudb a guru can only
be natural, the guru’s love is also of the same Idnd. Hence the
one is always ready to give and the other is always ready to
receive. Common knowledge, on the other hand, is something
362
THB aOLLEOTED WORKS OF MAHATMA OAlHtHI
which we can accept from anyone. I can leam a lot from a c
penter with whom I have no connection and of whose faults I i
aware; I can acquire a knowledge of carpentry from him just
I purchase goods from a shopkeeper. Of course, a certain type
faith is required even here. I cannot leam carpentry fron
carpenter if I do not have faith in his knowledge of that subjt
Gurubhakti is an altogether different matter. In character-buildi
which is the object of education, the relationship between '
guru and his disciples is of utmost importance and where th
is no gurubhakti in its pure form, there can be no character-buildii
[Prom Gujarati]
Nasajivan, 3-6-1928
438. LETTER TO VALLABHBHAl PATEL
Satyaoraha Ashr
SABARMi
June 3, 1.
BHAISBIRI VALLABHBHAl,
I am enclosing herewith a draft of the reply to the Go-'
nor. [The struggle] is developing well. May you live Ic
Write or wire when you need me. There are constant reports t
you may be arrested. You will get some rest if you are. If •
are not, haven’t we taken a vow never to rest?
B.
Vallabhbhai Patel
Swaraj Ashram
Barholi
[From Gujarati]
Bapuna Patro — Sardar Vallabhbhaine, p. 13
439. LETTER TO VASUMATI PANDIT
SABAKUA.'n,
Silence Dtff [June 4^ 192S\^
am. VAsxnti^'n,
I receive your letters regularly. You should acknowledge
receipt of mine. I am just not able to write regularly. I am
writing this at fom o’clock in the morning. The bell has started
ringing now.
There is scope enough yet to improve your handwriting. I
read out one of your letters to the sisters here. As far as possible
go to bed before 9 and get up at 4. Do you take exercise or not?
Use some insecticide for killing bugs. If you can make any
suggestions about keeping things clean, do so. How many Gujarati
girls are there? Now 90 people dine in the kitchen. The number
keeps on increasing, but others must be writing to you about
all this.
Blessings fiom
BaPTJ
From a photostat of the Gujarati: G.W> 476. Courtesy : Vasumati Pandit
440. LETTER TO V. S. SRINIVASA SASTRI
Sabakuati,
June 4, 1928
MY DEAR 3raUI!ND AND BROTHER,
You are posting me regularly with the events on your side.
They help me much.
I am writing this week a cautious article^ in Toung India on
the two judgments. If possible, I shall send you an advance copy.
Pragji has written a long letter to me. He is a good man. I
have acted upon your cablegram and cabled^ to oiur friends there
that they should rely on you for guidance.
I do hope you are keeping well.
Yours sineerty.
From a photostat: S.N. 8815
* From the postmark
* Vide "Indisuu in South AEcica”. 7-6-1928.
3 Yidt “Gable to South Afticaa Indian Congress”, On or after 29-5-1928.
441. BABDOU DAY
Sababkati,
June 5, 1928^
I hope that the Bardoli Day, that is, 12th June next, will be
observed throughout India in an earnest and becoming manner.
The best way to do so is wherever it is possible to suspend all
work and devote the day to collection of funds for the satyagrahi
sufferers and for helping Sjt. VaUabhbhai Patel and his band of
workers in carrying on the struggle, and have mass meetings
where further collections should be made and resolutions passed
supporting the demand of the satyagrahis and condemning the
coercive measures of the Gkivemment. I do not think that there
should be a call for volunteers, because Sjt. VaUabhbhai Patel has
already enough for his requirements. Offers have been received
from aU parts of the country. And if more are required, I have
no doubt that there are volunteers ready aU over the country.
Friends from Maharashtra, Sind and elsewhere have already sent
me messages that VaUabhbhai could rely upon almost an un-
limited number. There may be unwarrantable optimism in
this language, but after due allowance is made, there is no doubt
that enough men and women, if necessary, wUl be forthcoming
when and if the caU comes.
Toung India, 7-6-1928
1 The date la from 71b Bombtff ChromeU, 6-6-1928, which carried a brieT
report of this item.
442. LETTER TO SHANTIKUMAR MORARJI
Tuesdcff {June 5, 192S\^
OHL SHANTIKnUAR,
Enclosed herewith is Sumant’s .letter. Now I do not know
what to do. I see there is need to reply to his charge. I shall call
him here if you wish. But it would be better if you yourself talked
it out with him if he has not altogether lost good sense.
Blessings from
Bapu
From a photostat of the Gujarati: G.W. 4705. Courtesy: Shantikumar
Moraiji
443. LETTER TO V. J. PATEL
Ashram,
Wednesdqjft Jeth Vad 4 \June 6, 1928]^
BHAISHRI VITHALBHAI,
1 have received Swami’s letter. I feel that we certainly cannot
agree to the condition that the farmers should from today put
into the bank the money which they will have to pay if the
decision of the committee to be appointed goes against them.
1 see Vallabhbhai’s as well as the farmers’ lack of trust in
it. At present the farmers are putting up a fight saying that the
enhanced revenue is unjustifiable. The Grovemment has no reason
to believe that they would not pay or Vallabhbhai would not help
them even if the decision of the committee by which they would
themselves agree to abide went against them. Therefore, at least
for the sake of our self-respect, we cannot agree to the condition
that we deposit the money in the bank. All the terms of agreement
will be made in public. Even Vallabhbhai’s terms of agreement
will be made in public. The people will certainly pay. up the
revenue without the additional amount, that is, nearly five lakhs.
To collect the remaining money should be very easy for the Gov-
ernment. 1 smell a rat in the talk of somehow recovering the addi-
tional amount first. It will never satisfy us if they appoint a
1 From tire postmark
^Jeth Vad 4 seems to be an error for J$(h Vai 3 which was a Wednesday
and ooneqKmded to June 6.
366
THB OOLLEOTED WORKS OF MAHATUA GANDHI
coimnittee in name only. The committee should be impartial and
open. We have not the slightest right to be so spiritless after the
people have shown so much strength. If ultimately the people are to
lose, they will do so. We should have no hand in their discomfiture.
You can judge better than I when and at whose invitation
you should go to Mahabaleshwar. I do not think that now I have
left any part of Swami’s letter tmanswered.
Bapu
[From Gujarati]
From th.e manuscript of Maliadev Dcsai’s Diary. Ck)urtesy: Narayan Dcsai
444. LETTER TO BECHAR PARMAR
Wednesday t Jeth Vad 4 [Jans S’, 1928^
BHAOHRI BEOHAR,
I have your letter. One reply to it is that if any occupation
goes against morality, it must be given up. The other is that there
are only four vamas and there is nothing wrong with any of them.
Therefore one should stick to one’s own varna and give up what-
ever immoral practices one’s parents might have adopted, so that
one could take up some other occupation whilst yet belonging
to one’s own vama.
Blessings from
Moecandas
From a photostat of the Gujarati: G.N. 5572
445. LETTER TO VASUMATI PAfTDIT
Ashram
Wednesday, Jeth Vad 4 6, 1928^
OHIs VASUMATI,
I do get your letters. You must have got mine.^ Ganga-
behn and Manibehn have gone to Bombay. At present more than
90 people dine in the common kitchen. Lilabehn too has come
1 From the ductission regarding the vamas, continued in hia letter to the
addressee dated 23-6-1928, it would seem that this letter too was written in
1928, in which year Jeth Vad 4 corresponded to June 6. Wednesday however
was Jeth Vad 3-
^ From the postmark
3 Vide “Letter to Vasumati Pandit**, 4-6-1928.
LETTER TO OHniANLAL VORA
367
here for 15 days. Bhai Ghimanlal also dines there. The work is
proceeding well. Balkrishna is here at present. Chhaganlal and
Prabhudas paid me a visit yesterday. We get buffalo’s milk and
mostly buffalo’s ghee only; therefore the question of giving up ghee
in the Ashram is under discussion. You should find some simple
way to overcome the problem of latrines. In any case eairth
must be used at the end.
Blessings film
Baftj
From a photostat of the Guj arati : G.W. 578. Courtesy: Vasumati Pandit
446. LETTER TO G. D. BIRLA
June 6, 1928
BHAISimi OKANSHYAMDASJI,
I got your letter. I too hold that asanas are beneficial. But
my experience is that specific knowledge is needed to choose the
asanas.
It now seems that I shall remain in the Ashram during
August. Do come.
Tours,
Mohandas
Shriydt Ghanshyamdas Birla
Birla Park
Ballyoxjhoe
Galoutta
From Hindi: G.W. 6159. Courtesy: O.D. Birla
447. LETTER TO GHIMANLAL VORA
Jyaishtha Krishna 3 \Jme 6, 192
BHAl QHDIAHIALJI,
Your letter. Five articles mean just five and no more. If
two articles are taken as medicine they have to be counted as
two. Salt is not a separate article. My present diet consists of
goat’s nulk, vegetable, wheat, lemon and almonds. Turmeric is
counted separately. If something is added to quinine even that
would malm two items, and so forth.
I From the postmark
36d TBB GOLLEOTSD WOSXS Of UABA'mA OAKBfit
My belief is that by human effort one can within limits
lengthen or shorten one’s hfe. Ultimately it is God who does every-
thing but He uses someone as His instrument.
Tours,
Mohandas Gandhi
SHRI GHOfANLAI. GUDABOHAND VORA
Shrimau Mohalla
Ratlah
From a photostat of the Hindi: G.N. 6300
448. THE TWO SIDES
The communique of the Government of Bombay on the
Bardoli Satyagraha is in keeping with the letter of the Commis-
sioner, Northern Division, which I had the painful duty of
criticizing only the other day.* This communique opens with a
repetition of the insult that Sjt. Vallabhbhai and his co-workers
are outsiders. Instead of being described as such they are describ-
ed as “persons who do not reside there” (in Bardoli). The com-
munique then shamelessly refers to the fact that when the attempt
at distraint had failed, the Government resorted to an “organized
attachment of bufiabes and movable property”. Sjt. VaUabhbhai’s
publicity department has shown what the attachment of buffa-
loes has meant. The communique further triumphantly refers to
the fact that “forty Pathans were obtained to assist the Mam-
latdar and Mahalka^ in the work of attacliment and the care of
animals attached”. The publicity department has again shown
us what the introduction of Pathans has meant. Even without the
assistance of that department, we could have guessed the meaning
of this introduction. Whether it is the Government or private people
who employ Pathans, people know why the services of these friends
are enlisted. Lest, however, the accepted meaning might be at-
tached to the enlistment of Pathans, the communique proceeds:
“Unfounded allegations have been made against these Pathans.
Government are satisfied that their conduct has been exemplary
in every respect”. Who does not laugh at this explanation? If,
as the Government contend, the Pathans have be'en employed
in order to replace the Vethias who are alleged to be under tlireat
of excommunication, it is relevant to ask why Pathans have been
* Vids “Tlie Only Ibuc”, 17-5-1928.
THE TWO SIDES
369
chosen instead of Vethias from other places or some other mild-
mannered men. The Gk>vemment pooh-pooh the notion as
incredible that “five parties, each of five Pathans, working under
the eye of a responsible officer of Government, can terrorize a popu-
lation of 90,000 persons”. Again experience of the people of
India shows what one Pathan armed with authority can do in a
whole village. It is no doubt humiliating to think that Pathans
or anybody else can terrorize large masses of men, but unfortu-
nately it is a fact of daily occurrence in this fear-ridden, terror-
stricken India. And I would consider the Bardoli struggle to be
well fought, even without any further result, if the people of Bardoli
shed their fear of men and authority and turn the Pathans into
fidends.
But the communique is not satisfied with a recital of the
coercive measures taken in respect of movable property; it refers
to forfeiture of lands. The Government are not adbiamed to own that
“up to date of the communique 1,400 acres of such land have
been disposed of imder forfeiture notices and that about 5,000
acres more will be disposed of in due course unless the arrears
due thereon be sooner paid,” and unnecessarily add that “such
lands once disposed of would never be returned”. There are seve-
ral other statements in the communique which are open to criti-
cism, but I forbear.
The communique announces some insulting accommodation
for those who would pay the assessment on or before the 19th in-
stant. It is for the people of Bardoli to return the only answer
open to self-respecting men and women. When they embarked
upon this struggle, they knew the cost of resistance. I have little
doubt that they will not fail to render a good accotmt of
themselves when the last heat of the struggle commences as they
did during the opening stages.
In marked contrast to the communique comes the letter ad-
dressed to me by Sjt. Vithalbhai Patel announcing a handsome
monthly donation of Us. 1,000 so long as the struggle lasts.
Throughout his brilliant career as the Speaker of the Assembly
Sjt. Vithalbhai Patel has upheld the rights of the people. Occu-
pancy of office has not in the sli^test degree made him lose his
head or compromise the honour of his country. Whilst he has acted
with strict impartiality, he has neither hesitated nor been afiraid
to act on behalf of the people wherever the holding of his office
has permitted him to do so. The alien rulers have established a
slavi^ tradition that those who are in the pay of the Government
must in all circumstances refrain from showing their sympathy
XXXVl-24
370
TBB GOIXECTED WORKS OF MAHATMA GANDSI
for the people when the latter engage in any fight with the Gover
ment, and thia even when the Government act in a mann
contrary to laws promulgated by themselves. Sjt. Vithalbhai Pa
has broken through that unhealthy and slavish tradition and 1;
been able to do so because he has accepted his office not for
honour,, not for the salary it brings him, but, as he puts it in !
letter, as a trust on behalf of those who have elected him to t
office. It must be remembered that the Speaker is not a statute
servant of the Grown. He is a popular representative and withe
taking an active part in political controversies and the like,
has a perfect right to show his sympathy for the people. Havi
been elected as the Speaker, Sjt. Vithalbhai ceased to be a pa
man; but he did not 2 md could not cease to be a representat
of the combined parties who called him to preside over th
deliberations. I therefore tender him my congratulations for
manly stand he has taken up on behalf of the people. If en
into legislative bodies created by the alien Government can
held at all justifiable, he has shown to those who may enter th
bodies and accept office the way to act nobly and fearlessly.
Toimg India, 7-6-1928
449, GASH v. CREDIT
The Secretary, All-India Spinners’ Association, writes
follows:
The credit sales of the provincial branches of the Association am>
to Rs. 1,54,486-13-8^ representing 15 per cent of the capital invi
in these branches, and this is in spite of the resolution passed by
Council patting a ban generally on credit sales. This is largely dt
the misgiviiigs of our workers. They fear that the sales will go dov
credits are completely stopped. The fear is groundless. The Tatni
has done away with all credit sales, and it after all shows the la
sales amongst all the khadi depots throughout India. You may in
your various branches and the public that past experience shows
khadi work loses through these credit sales as well by reason of the
chasers making default as by reason of the locking up of capitsd w
is none too large.
I entirely endorse the wanting uttered in the foregoing le
So long as khadi remains an infant national industry retjui
delitate nur^ and protection firom the public, there should b<
credit sales in khadi depots. We must simply rely upon the
INDIANS IN SOOTH AfSIQA
371
port of a patriotic public and if we cannot command cash sales,
we may regard the disinclination to pay cash as a sign that khadi
does not enjoy the benefit of public protection. But my own per-
sonal experience throughout my extensive wanderings has shown
that people gladly pay cash for khadi when they require and
receive credit in respect of their other purchases. To pay raah
for khadi that the people want is the least protection that khadi
is entitled to. Managers of sale depots must not be afiraid of losing
custom if they do not give credit. They must rely upon their
ability to carry on propaganda in their neighbourhood in favour
of khadi for commanding cash sales. And in no case are they
warranted in giving credits in spite of instructions from head-
quarters to the contrary. Discipline demands that if they have no
confidence in themselves to carry on khadi depots successfully
without being able to give credit, they should give such notice
to the head office and ask to be relieved of their charge. The head
office should be trusted to know what is best on the whole for
turning khadi into a business proposition as quickly as possible.
Toung India, 7-6-1928
450. INDIANS IN SOUTH AFRICA
Two very important cases have been decided recently by the
Transvaal ftovincial Division of the Supreme Court of South
Africa. One of them, S. B. Mtdh v. Immigrants Appeal Board,
though important in itself, affects only a few special cases of
Indians who received exemption certificates under the Smuts-
Gandhi Settlement as being educated Indians. It was contended
by the Union Government that the exemptions were not comp-
lete. I need not go into greater detail. The Court has now
found that the exemptions were complete in the sense submitted
on behalf of the appellant.
The other case, Daya Purshottam v. Immigrants Appeal Board,
has far-reaching consequences for the Indian settlers. The judg-
ment in this case lays down that section 5 of Act 37 of 1927
does not possess retrospective effect. Hence certificates obtained
by fraudiilent means do not become cancellable at the will of
the Immigration Board or the Immigration Officer. If this
judgment stands, holders of certificates even thougli they were
originally tainted will remain undisturbed. This is a great victory
for the settlers. I have ho desire to see fraud in any shape or
form protected. But the case of these settlers is not one of ordi-
372 THE aOLLBGTED WORKS OF UABATUA OANDBI
nary fraud. In many cases, at least up to 1914 the Asiatic Office
was a corrupt departooent and it made it practically impossible
for bonorjide entrants to enter unless they resorted to some crooked
means so as to satisfy the greed of the Atiatic officers. Where Gov-
ernment officials are privy to fraud, it ill becomes that Govern-
ment to punish the helpless victims.
Gables from the South African settlers tell me that the Gov-
ernment are appealiag against the two decisions. I venture to sug-
gest to the Union Government that it would be more in keeping
with their conciliatory attitude and the spirit of the new under-
standing that they do not seek to deprive the Indians of the advan-
tage the two appeals give them. The judgment in the first appeal
protects only a few individuals. And in their case there is no
question of fraud. The judgment in the second appeal protects a
fair number of those who are already in the Union. It will be no
serious calamity for the Union to have to absorb a few more
Indians than the Government had counted upon. The Union
Government should remember that these appeals are very expen-
sive afiairs especially for the poor Indians. It is hardly fair for
an organiaed powerful Government to take successful citizens
through appellate courts and thus exhaust them into submission
or worse. It may be well to possess a giant’s strength, but it is
admittedly wrong to use it against dwarfr.
The settlers wfil do well not to set much store by their suc-
cess in these two appeals. Tbey have in Sjt. Sastri a great friend
and adviser. Let them press their suit as much as ever before
him but having done so let them abide by his advice. He will
use m their behalf all the influence he has acquired with the
Union Government. I welcome their cables. I appreciate the
trust they repose in me. But my power to help them from
this distance and in the changed circumstances I found myself in
1920 is much too limited to be of value. Their strength therefore
lies in their unity, moderation and reliance upon one who is not
merely Agent Gmeral for the Government of India but is their
true and powerful £dend and guide.
Xorng India, 7-6-1928
451, LETTER TO SIR KISHUK PARSHAD
Satyagraha Ashram,
Sabarmati,
JuM 7, 1928
DEAR FRIEND,
It gave me joy to hear fi^m the lips of Babu Rup Narayan
of the great interest you have been taking in the khadi movement
and of the fact that you had already commenced spinning your-
self. 1 commend to your attention the manner in which the
movement is being handled by the Mysore State. I have no
doubt that if it is properly taken up it will be a blessing to the
poor agriculturists in the Nizam’s Donoinion.
Babu Rup Narayan teUs me that I am to expect a sample
of your yam and your eldest son’s. I am looking forward to the
receipt of the samples. And if you will permit me, they will go
to our Museum where samples of yam spun by distinguished
persons are collected.
Tours sinsmly,
H. E. Maharajah Sir Kjshun Farshad
Yaminds-Sultanath
Orry Palaqe
Hydbrarad (Decoan)
From a microfilm: S.N. .13614
452. DRAFT OF LETTER TO SIR LESLIE WILSOJf
\3um 7, 192S\^
I thank you for your prompt reply to my letter of the 4th
instant
It is evident &om your letter that we are working at cross
purposes. I fell to see why because I hold an important public
position, I might not write to another holding an equally important
public position a friendly letter drawing bis attention to what
I might consider to be a serious breach of law or official duty
pn the part of his officials. The fact that the holding of the position
1 TWi with the following item.
374 THE aOLLEOTED WORKS OF MAHATMA OANDBI
I occupy prevents me &om entering into proofs of statements I
might make does not mean that I have no warrant for makLag
such statements or that I might not make them confidentially to
a fellow official and that in the public interest.
If you wiU re-read my letter of the 4th instant, you Will
find therein thht I have not said that I have no proof of the
statements I have made; on the contrary, I have given you the
sources of my information. Is it not up to you now to adopt the
only possible course, if you really want to have those statements
proved, namely, to appoint a committee of enquiry? Tell me how
offierwise you are to be satisfied about the correctness or otherwise
of the statements I have made to you.
With reference to the third paragraph of your letter, there is
no question of my not believing you. I simply quoted your own
letter to show that at the time you wrote to me that letter, you
had made no enquiry. You evidently seem to think that the
letter of the Commissioner is not open to objection, whereas I
venture to suggest diat it is highly offensive and if it does not set at
nought aU law, it does set at nought all order and decency and is
bereft of aU official responsibility. And the last paragraph of your
letter of the 17th ultimo, which is clear, shows that you had made
no enquiry at the time you wrote that letter into the aUegations
made by me.
As to the fo\irth paragraph of your letter, let me assure you
that my letter was in no way written in haste. It was a deliberate
statement made by me wilh the fuU sense of my responsibility.
In conclusion, let me ask you these two questions:
Do you propose to take any notice of the letter of the Com-
missioner, Norffiem Division, to which I have drawn your
attention ?
Do you propose to make any enquiry into the aUegations to
which I have drawn your attention?
Statements which I beUeve and for whidi ample proof can be
given if the committee of enquiry is appointed are as foUows:
(1) In many cases of attachment no panchnamas were prepar-
ed, no receipts given and no account was rendered of the property
attached.
(2) Buffiiloes were attached without identifying the owners.
(3) Property exempted firom attachment under Civil Proce-
dure Code has also been attached.
(4) Attachment during night.
(5) House-breaking by breaking through hedges, removing
doors off their hinges, etc.
LETTER TO V. J, PATEL 375
(6) Torturing of milch cattle and selling them for a trifle.
Buffaloes valued at Rs. 1,200 were sold for Rs. 216.
(7) A Pathan caught in the act of stealing.
(8) Fathans molesting and acting indecently before women.
(9) Fathans otherwise wounding the susceptibilities of the
people.
(10) Arbitrary notifications by the Collector or the District
Superintendent.
(11) Irregular procedure of the trials of satyagrahis.
I have taken only a few samples out of many supplied to me.
I need hardly say that whilst my letters being purely of a
friendly nature have been meant to be confidential, you think
that the correspondence between us may be made public, I have
'on my part no objection whatsoever thereto.
H. E. Sir Leslie Wilson
Governor op Bombay
From a photostat: S.N. 11447
453. LETTER TO V. J. PATEL
Satyaoraha Ashram,
Sabarmah,
Jun$ 7, 1928
BHAISHRI VITHALBHAI,
Herewith a draft of the reply to be sent to the Governor.
You may make any change in it you want to. I see no need to
send everything that Swami has put down. I have taken some
of the points from it. I very much wish that the entire corres-
pondence is published; but how is that to be done? The Gov-
ernor seems to be binding himself more and more with every
letter that he writes.
Vandmatarm from
Mohandas
From a microfilm of ^ Otqarati: S.N. 14441
m. LETTER TO MAHADEV DESAI
[After 3im 7, 1928^
CEBO. MAHADEV,
I have your wire. I have taken whatever was good. Lack of
humility would be the least reason. I did not at all like the
style of the article. I shall analyse it when you come. This article
has almost the same drawback which disqualified Swami’s. But I
do not know if you have a different opinion or expectation about
yoxjT article; therefore if I have erred in my estimate, we shall
both have to put up with it.
Vallabhbhai will be pleased to see Rameshwar Birla’s letter.
I enclose herewith the Governor’s letter to Vithalbhai along
with the draft of a reply.
Blessings from
Bapu
[PS.]
I have destroyed those of your letters which were fit to be
destroyed. You will see them all here.
Ftodi a photostat of the Giyarati: S.N. 11447
455, LETTER TO J, B. PE^mJfGTON
Satvagraha Ashram,
Sabarmati,
June S, im
DEAR. RRIEND,
I have your letter. I know that however much we may differ,
if I am ever able to come to England, I am sure of a hearty greet-
ing fix>m you.
A fiiend did write to me saying that I should not reject thq
advances of Sir John Simon if he wanted to see me, that he was
a simple-minded, honest Englishman, who never stood on cere-
monies and was likely to seek me out. If he had done so, 1
^.Froni the reference to the draft VtoW to Qov^nor's letter, if is. dCM
that th« was tyritten ^ftcr June 7,
LETTER TO T. DE UANZIARLY
377
would certainly have gladly greeted him at the Ashram. I was
uninterested, as I still am, in the Gommisaion. And, therefore, 1
did not feel called upon to seek an interview with him. You know
the geography of Western India. Ahmedabad is in an out-of-
the-way comer, and therefore I may not expect busy people like
Sir John Simon to go out of their beat to see individuals like me
who can be of no assistance to them in their work.
tows sincsnly,
From a photostat: S.N. 14325
456. LETTER TO SVEJfSKA KTRKANS
Satyaoraha Asiiram,
Sabarmati,
June 8, 1928
Messrs Svensea Kyreans
Diaeonistyrelses Boeforlao
Stooeholm 7
GENTLEMEN,
With reference to your letter of the 8th February, you are
at liberty to publish an unabridged Swedish translation of the
first volume of the “Story of My Experiments with Truth”.
Any payment you make will be utilized for the furtherance of
some of my public activities.
Tows
From a photostat: S.N. 15034
457. LETTER TO T. DE MAN2J[ARLY
Satyaoraha Ashram,
Sabarmati,
June 8, 192 8
DEAR FRIEND,
1 have your letter and the magazines for which I thank you.
I take you at your word and send you this “very short”
furticle if you will call it so.
“My belief in the possibility of Hindu-Muslim union is un«
378
THE GOLLEOTED WORES OF MAHATllA OANDHI
changeable in spite of the fact that if anyone were to ask for
my reasons for that belief I should not be able to give them.”
Tours sincerely,
Madame T. de Manziarly
21 Kub DU Ghemin Vert
Gourbevoie
Seine
Fiom a photostat: S.N. 14324
458. LETTER TO SATIS CHANDRA DAS GUPTA
SaTYAORAHA AsHRAM)
Sabarmati,
June 5, 1928
DEAR SATIS :BABU,
I have your letter. Our course is clear. If the Congress Exhi-
bition is to be a replica of the Madras Exhibition, there ^ould
be no khadi exhibition at the time of the Congress.^ I have not
yet heard from Mr. Sen Gupta.
I am anxious to know the medical report about Nikhil. He
ought to pull through under the hip-bath treatment, perfect rest
and milk diet.
I send herewith an extract from Sir Daniel Hamilton’s letter.
Do you know anything of the property in Sunderbans?^ And if
you do, what is the condition of the people there and how many
inhabit the property?
With love,
Bapu
From a photostat: G.N. 8916
* For Gandhiji's views on the Madras Exhibition, uub Vol. XXXV, pp.
439-41.
* In his letter dated May 16, 1928, Sir Daniel had written: '*On my pro-
perty in Sunderbans of Bengal I want to make handicraft compulsory as well as
book-lea rni ng. I want the children to be taught spinning, weaving, carpentry
and improved agriculture.”
459, LETTER TO MRS. RACHEL M. RUTTERS
Satyaoraha Ashram,
Sabarmati,
June 8, 1928
DRAR FRIEND,
I thank you for your letter. What you say about Miss Mayo
is only too true. There are people who will not stop at anything
however untruthful it may be.
I am taking the liberty of quoting in Tmr^ India that part^ of
your letter which refers to Miss Mayo. 1 am not making use
of your name.
Mr. Andrews is just now in Colombo, nursing the Poet who
on his way to Europe had to disembark owing to sudden Utness.
Tours sinesrelj/,
Mrs. Rachel M. Rutter
Ireson Lane
W mCANTON
Somerset, England
From a photostat: S.N. 14323
460. LETTER TO RAMESHWARDAS PODDAR
Ashram,
Sabarmati,
June 8, 1928
BHAI RAMESHWARDAS,
Jamnalalji has passed on your letter to me. What shall I
write to you! Do not lose patience, be calm and do not insist
on doing anything that is beyond your capacity. We still have
a saintly man like Shankerrao, consult him and act or if you stay
in Wardha do what Jajuji advises.
Blessings from
Bapu
From a photostat of the Gigarati: G.N. 195
^ English missionary who had visited Gandhiji when he was convales-
at Juhu, Bombay, in 1924
2 This was publisbed in Toung India, 28-6-1928, under the title “An Im-
pertinence’'.
461. LETTER TO VASUMATI PANDIT
June 9, 1928
OHI. VASmiATI,
I am getting all your letters. If no other arrangement can be
made about a latrine and if there is difficulty in taking an enema,
use a commode and clean it yourself. It would be cheaper to get
one made there than going in for an English article. Commodes
are used in many houses iu Dehra Dun. Make whatever improve-
ments you can without creating any iU will.
Chi. Kamala did not open your trunk. It was Gangabehn
who had it opened for something and at that time she asked
Prabhavati to see if there was a ihali^ in it. Gangabehn had en-
trusted to Prabhavati the job of opening the trunk. I don’t see in
this any cause for you to feel unhappy.. Kamala says that she never
ransacked the trunk. She has told me to inquire of Prabhavati
and further to confirm it and I intend to do so. But 1 do not
t h in k that Kamala has hidden anything. I shall question Prabha-
vati too for your satisfaction.
The work here goes on satisfiictorily. Now it is three o’clock
in the morning.
Blessings fim
Bapu
[PS.]
Improve your Hindi a great deal.
From a photostat of the Gm'arati: G.W. 477. Ciourtesy: Vasuxoati Pandit
1 Metal plate
462. LETTER TO TAITABALI
Ashrak,
Sabasmati,
JUM 9, 1928
BHAISHRI TAIYABALI,
I have your letter. I congratulate you on your resigning your
job for the sake of your self-respect.
Articles on khadi are published in Naoajivan from time to
time. But it would not be proper to write articles bearing on indi-
vidual communities.
Put up with criticism from your relatives. What profession
have you taken up now?
Vandmataram fiom
Mohandas Gandhi
From Gujarati: C. W. 7758. Gourtes/: Lalchand Jeychand Vora
463. LETTER TO HEMPRABHA DAS GUPTA .
Ashram,
June 9, 1928
DEAR sister,
I have your letter. Nikhil has come to Sodepur; in a way
I am glad. I am inclined to believe that a milk diet, hip-baths,
fresh air and perfect rest will cure him. In any case, don’t
worry. What God has given He can take away when it pleases
Him. How is Tarini? Other patients suffering from tuberculosis
should, if they can afford it, be sent to a hiU-station.
■ Blessittgs fim
Bapu
From a photostat of the Hixidi: G.N. 1657
464. LETTER TO KEDARNATH BANNERJEE
[After Jim 9, 1928^
I have your letter.
I have no doubt that even if it should cause temporary pain
to your father you should leave him and go where you can earn
a decent livelihood so as to help your people.
Tours sincerdy,
Kedaknath Bamnbrjbe
Naya Ganj
Gawnfokb
From a microfilm: S.N. 14056
465. QUESTIONS ON EDUCATION-II
0 ,. 4. Nowadays the teacher’s task has in fact been reduced
to that of a postman or a foreman. It consists only of placing
books written by educationists in the hands of pupils and of
supervising whether they make use of these or not. In addi-
tion to this, what other skill do you expect the teachers to possess ?
The science of education has been developed to the extent
where the term ‘teacher’ may be defined as one who can clarify
the meaning of difBcult passages and prepare abstracts of long
chapters. Why should we not now accept this ideal?
A. 1 keep on feeling that teachers in the true sense of the word
are essential, no matter how good the text-books are. A good
teacher would never content himself with summarizing or ex-
plaiaing the iheaning of difficult passages. Time and again, he
would go beyond the text-books and present his subject to the
pupil in a vivid manner in the same way as an artist does. The
best text-book may be compared to the best photograph. How-
ever, just as a painting by an artist although second rate is in-
variably superior to a photograph, similar is the case with a real
teacher. A true teacher introduces the pupil to his subject,
creates in him interest for the subject and enables him to under-
1 This was in reply to the addressee’s letter dated June 9, 1928.
383
QUESTIONS ON EDUOATION-U
Stand it independently. In my opinion, one who explains difficult
passages and prepares abstracts can never be regarded a good
teacher. Our endeavours should be to turn out true teachers who
could be infused with a spirit of service. It is not that stray
instances of such teachers are not to be found even today.
0,. 5. At the time of the educational conference at Broach you
said although primary education might be free, it should not be
compulsory and that even a good thing should not be compulsorily
enforced on a nation which was not independent. If today the
educational structure were to come within your control, would
you or would you not see that your educational system in which
khadi and other national crafts have a place of primary importance
was made compulsory?
A. I don’t think I have as yet the courage to make compulsory
the educational system that I have conceived. I think our coun-
try has no need of it for many years to come, because although
primary education ought to be made compulsory, many condi-
tions that go before it remain to be fulfilled. I feel that if we put
before the people the type of education that will further their
growth and also meet with their approval, they will readily wel-
come it without any effort on our part.
0 ,. 6. Do you believe that teachers have a right to give any
kind of religious instruction which is in accordance with their
viewpoint?
A. Teachers who teach under a common administrative system
have no right to impart religious instruction according to their
own viewpoint.
As in the case of other subjects, religious instruction too must
be given in accordance with the scheme provided by the ad-
ministrative authorities. Every teacher will have his own method
of teaching within that framework; however,, such instruction may
be imparted only in accordance with the ideals that have been
laid down by the authorities with regard to religion.
It is true that instruction in other subjects can be imparted by
one who has read certain books on these subjects. That is not the
case of religious instruction. It is never given through books.
The method of imparting this instruction is quite different from
that followed in the case of other subjects. Whereas the latter is
communicated through the intellect, the former can proceed
from one’s heart alone. Hence so long as the teacher is not steep-
ed in religion, he should not impart religious instruction. Al-
though in this manner the means of imparting religious instruction
are different, nevertheless it is necessary to have a certain amount
384
THS aOLLSOrfED VfdK&a Ot tCAHAll^ OANfim
of understandiag about the way in which it is to be done. In other
words, one cannot impai't education which would encourage vio-
lence where non-violence has been accepted as the supreme dharma.
Or, instruction antagonistic to other religions cannot be imparted
where the ideal of love, tolerance and compassion towards all re-
ligions has been accepted as the ideal. In short, there can be no
place for a state of anarchy with regard to religious instruction
where its necessity has already been accepted.
[From Gujarati]
MaDajivan, 10-6-1928
466. THE TAJNA AT BARDOU
The satya^aha being offered at Bardoli is certainly a kind of
yajna. AU altruistic work is directed towards the welfare of others.
Since the peasants of Bardoli are fighting not for their individual
interest but for the benefit of society and for their self-respect, it
is a yajm. Offerings are made every day. The news of the latest
of these has just come in. It is as follows:^
This can be regarded as a fitting rejoinder to the Govern-
ment’s notification. I congratulate the patels and the talatis
on showing courage in this manner. I hope that they will remain
steadfast in this decision and will never repent of it.
It is imperative that people get over the glamour of Govern-
ment service. Anyone whose limbs are intact and who is indus-
trious finds no difficulty in earning his bread honestly. If instead
of welcoming the opportunity to rob people which a Govern-
ment employee gets, if we considered it as something wrong and
avoided it, the limbs of the Government would be weakened.
Our own people are the limbs of the Government. If they get
out, its am mun ition and aeroplanes would be rendered useless.
The Government’s notification is fiill of untruth, arrogance and
contempt for the people. I hope no peasant of Bardoli will be
lured by the temptations it holds out.
The Government has fully exploited and is still exploiting the
fourfold method of sama, dama, danda, bkeda.^ Amongst these, punish-
‘Thu is not translated here. It stated that about 40 patels and wi gb t
talatis had resigned in the two preceding months as a protest against Govern-
ment’s policy of rqiression. In their latest notification the Government threaten-
ed to take stricter action.
^Appeasement bribery, (threat of) punishment and divisiveness '
rtME VAjkA At ^Asbbii 33S
fiient is the least blameworthy since we can recognize it. Having
endured it, we can spare ourselves its dread.
The other three are subtle. These involve temptations. Just as
a fish while trying to lick the bait on the hook gets caught in it,
unsuspecting and tinud people get caught up in these poi-
sonous triple strands. The temptation offered to people who
would pay up their revenue before the 19th of June constitute the
policy of bribery. The people have a right to expect that not
one peasant will break his pledge by succumbing to this bribe.
Let Bardoli ensure that the stamp of courage and forbearance
which it has impressed upon the whole of India is never erased.
The policy of bfuda is even more hateful than bribery.
Many kinds of rumours are afloat. Some say the Govern-
ment desires a settlement, others claim that the people are weaken-
ing; yet others say that people have started secretly paying up
revenue dues; some others say that but for fear of ostracism,
people are prepared to pay up Aeir dues; some assert that people
refrain firom paying up ^eir dues for fear of the outsiders like
Vallabhbhai and his colleagues, and that these poor people would
like to pay up their revenue and live in peace.
AH this amounts to a policy of bheda. I do not mean to say
that anyone specifically plans this so. But a policy based on
these four tactics operates by itself. All those who are in the Gov-
ernment’s service know that rise in their salaries and their position
is implicit in their being amenable to the policy of the Government.
Bhishma, Drona and others too had to point to their stomach
before Yudhishthira.
Hence, as the movement gathers momentum, the policy of
alienation will be intensified. AH satyagrahis should avoid this
snare. They should give credence to no rumour. They should put
before Sardar whatever they come to hear and should then for-
get aH about it. A satyagrahi diould have only one consolation.
His task is accomplished when his pledge is fulfiHed. More he
should not ask for and with less he sho^d not be satisfied. He
should be resolved to sacrifice what is dearest to him at the
altar of his pledge. What could such an individual have to do
with rumours? Moreover, need he be misled or tempted by the
words of anyone who hsis the audacity to make an outsider of
their beloved Sardar? Sardar wiH teH them when a settlement is
about to be made.
And he ^ould not be misled by the talk of people secretly
paying up their dues. A few weak individuals are to be found in
every community. It has been my experience that although only
XXXVI-25
386 Tdz aOLLBdl^D WOR^ of ItA^AitlA OANDdi
a few give in secretly, their. number is exaggerated. It therefore
befits a satyagrahi not to believe this talk of secret paying-up. He
should believe that others also have the same strength that he
himself has. But he should not feel despondent if after aU some
people do give in secretly. Dharma is for them who observe it.
God’s way is for the brave; it has no room for the coward.^
✓
[From Gujarati]
Jfasajivan, 10-6-1928
467, BARDOU DAT
The 12th of June has been fixed for expressing sympathy with
the satyagrahis of Bardoli and helping them in other ways. How
should we observe this day? All struggles involving satya-
graha call for self-purification. A satyagrahi tries to make his
truth triumph through his own purity and through his penance
and he has faith in his endeavours. Hence let us attain the ut-
most degree of purity on the 12th of Jime and ask God to give
us the strength to bear any sufierings so that truth may triumph.
This can be regarded as first-class help. Moreover, since Bardoli
is in Gujarat, that province, realizing that it has a special responsi-
bility towards it, should start on the 12th of June a yajm for self-
purification. If possible, on that day everywhere people should
absolutely voluntarily stop their routine business — ^their means of
livelihood — and collect funds to help the struggle in Bardoli. Huge
meetings should be held at various places in the evening and
resolutions should be passed expressing sympathy with the strag-
gle and condemning the Government’s anarchical policy. Fur-
ther, at all such meetings contributions should be collected firom
those who have not been approached for such contributions during
the course of the day, and have come to attend the meeting.
[From Gujarati]
Najajioan, 10-6-1928
1 The fint line of a song by Pritam, a Oujaiad poet
468. GOD OR GURU— WHO IS GREATER}
Under the above heading a gentleman has sent me the £}1>
lowing article:*
I have no knowledge of what the writer has said about the
Marwari devotee. I am not acquainted with the three verses from
Siddhanta Raha^a^ whose purport he has given. But there is no
doubt that a belief of the kind he has discussed does exist in
Hinduism. 1 myself sing the following verse every morning:
Guru is Brahma, Guni is Vishnu, Guru is God Siva,
Guru verily is the Supreme Brahman; to that Guru I bow.
I am convinced there are strong reasons for the Hindu
belief concerning the greatness of the guru. That is why I have
been looking for the true meaning of the word ‘g^uru’ and say-
ing time and again that I am in quest of a guru. The guru in
whom Brahma, Vishnu and Siva merge and who is the Supreme
Brahman Himself cannot be an embodied man with his humours
and diseases. He will possess the powers of Brahma, Vishnu and
Shiva. In other words. He can only be an ideal being. This guru,
our desired god, can only be Giod who is the embodiment of Truth.
Hence the quest for such a guru is the quest for God. If we look
at the matter thus, the meaning of all that the writer has said is
easily understood. One who can show us God is certainly fit to be
guru and may be said to be greater than God. We see God’s
creatures sufiermg in many ways. Anyone who can free us from
this web would deserve a place superior to God’s. This is also the
meaning of the saying: “The servant of Rama is greater than
Rama.” The meaning of all these great utterances is so simple
that if we examine them with a pure heart we shall not be led as-
tray. Every such great utterance has an indispensable condition
attached to it. One who frees us from desire, anger and so on, ini-
tiates us into the religion of love, frees us from fear, teaches us
1 This is not translated here. The writer had referred approvingly to
Gandhiji’s view that no living being should be worshipped and no man could
be called good while yet alive {yide "Indulgence in the Name of Devotion",
6-5-1928.), but had pointed out that, according to Hindu tradition, God could
be reach^ only by the grace of the guru and therefore one could worship the
guru. He gave the instance of a Marwari devotee from Calcutta being received
by the crowds in Bombay with drums and cymbals.
2 A work of Vallabhacharya
388 TEiB QOLLfOrfiD WO&IU OF llAltA'mA OANb^
simplicity, gives us not only the intelligence to establish identity
with the poorest of the poor but also the heart to feel sudb iden-
tity, is certainly, for us, more than Gk>d. This does not mean that
such a servant of God by himself is greater than God. If we fall
into tlic sea we shall be drowned. However, if we drink, when we
are thirsty, a jugful of water from the Ganga which flows into the
sea, taking it from near tlie source, tliat Ganga water is more to us
than the sea. But the same Ganga water is like poison if taken at
the point where the Ganga meets the sea. The same is true
witlr regard to the guru. To accept as guru one who is full of con-
ceit uud arrogance and hungering to be served is like drinking
tiro poisonous water of the Ganga that carries all manner of filth
into tire sea.
Today we practise adharma in the name of dharma. We cherish
hypoa'isy in the name of truth and degrade ourselves as well as
otlxcra by pretending to be possessed of spiritual knowledge and
usurping all lands of worship. At such a time dharma consists
in reusing to accept anyone as guru. It is doubly sinflil, when a
true guru cannot be found, to set up a clay figme and make a
guru of it. But so long as a true guru is not found there is merit
in going on saying "Not this. Not this.*’, and it may one day lead
to our finding a true guru.
There are many hazards in trying to go against the current.
I liave had, as I continue to have, many expericnces—bi^ and
sweet— of this. I have learnt but one thing from these, viz., that
whatever is immoral and must be opposed should be opposed,
even if one is all alone in opposing it. And one should have the
faitli that if the opposition is truthful it will one day surely bear
fruit.
A devotee who is after eulogy or worship, who is offended if
not given honour, is no devotee. The true service of a devotee is
to become a devotee oneself. Hence I oppose, wherever possible,
the worship of human beings which is in vogue nowadays and
urge others to do likewise.
[From Giyarati]
J^avcffioan, 10 - 6-1928
469. WHAT DOES SELF-CONTROL REQJJIRE?
A gentleman who wishes to enter into an argument writes to
say:*
It is my experience that self-control which requires another’s
consent cannot last for any length of time. Self-restraint needs
only the consent of one’s own inner voice. It owes its streng^
to soul-force. And that self-control which has its roots in know-
ledge and love cannot but leave its impress on its surroundings.
Ultimately the other party too becomes agreeable to it. This is
true also of husband and wife. If the husband has to wait
till the wife is ready or vice versa, most probably neither will
be able to shake off the desire. In many instances where one
partner relies on the other for practising self-control, it finally
breaks down because of this lukewarm attitude. If we go deeper
into the matter we shall find that when one partner waits for the
other’s consent, he is not really prepared for self-control or is not
truly keen. It is for this very reason that Nishkulanand has said:
"Unless attachment goes renunciation cannot stay.” If the latter
requires attachment to go along with it, one who wishes to practise
self-control may require the consent of the other who does not.
The above correspondent has a straight path before him. He
is yet unmarried, and if he is really determined to practise
brahmachaiya why should he marry at all? His parents and other
relatives will of course say firom their own experience that for a
youth to talk of brahmachaiya is like churning the ocean and, say-
ing so, holding out threats, displaying anger and meting out
p unishm ent, they would try to dModge him from his pious resolve
to practise brahmachaiya. However, one to whom breach of
brahnachaiya is the highest punishment and who would not do it
even to seciue an empire, how can sudb a one get married, giving
in to anyone’s threats? My article from which the above passage
has been quoted was not meant for those who arc not so firmly
determined and who have not set such great store by brahma-
chaiya.
[From Gujarati]
Naoc^van, 10-6-1928
* Tlie letter is not translated here. Hie correspondent had adced whether
a spouse wishiog to observe brahmaehaya shovild Ufft fint (eck (opcurrepcQ
of the other party.
470. LETTER TO JV. R. MALKAJfl
Sattaoraha. Ashram,
Sabarmati,
June 10, 1928
UY DEAR MALEANI,
I have your letter. Don’t expect anything long from me just
now.
I am glad Mathuradas’s work was as sound as you describe
it to have been. I had no doubt about his ability in the direc-
tion. He is a fine worker.
I am glad too that you are discovering potency of khadi in
more directions than one. But of course your chief work is to
make flood relief thoroughly businesslike. If you need any
help from here in the ^ape of workers, you will not hesitate to
tell me. 1 may not be able to cope with your demand, but at least
let me have &e option of saying no.
Ignore the Hindu-Muslim question. Let experts devote them-
selves to it.
Tours sintmfy,
SjT. Narayandas Malkani
Oentrax. Flood Belief GoMMrrrEE
Hyderabad, Sind
From a microfilm: S.N. 13410
471. LETTER TO JAJfAKDHARI PRASAD
Satyaoraha Ashram,
Sabarmati,
Jme 10, 1928
DEAR JAKAEDHARI BABU,
I have your letter. The word ‘labour* covers the work of
service such as you are doing. ‘ But it cannot cover artistic, lite-
rary or other pursuits for pleasure.
I Hie addressee had asked: ‘'What is the meaning of ‘honest labourers’.
Do you use it in the sense of manual labourers or in the wider sense? Is there
any room for literary, artistic, aesthetic pursuits?”
LETTER TO ARTHUR MOORE 391
I see that your reference was to the eldest son of Vindheshwari
Babu. 1 am sorry for the mistake.
Of course I do not anticipate any difficulty about your wife.*
Tours sincerely,
M. K. Gandhi
From a photostat: G.N. 52
472. LETTER TO ARTHUR MOORE
Satvaoraha Ashram,
Sabarmati,
June 10, 1928
DEAR FRIEND,
I must apologize to you for not having acknowledged your
telegram. And meanwhile I have your letter* before me. Since
receiving your telegram, I have been having cuttings from The
Statesman, which I am keeping on my desk. I have read the first
two articles with interest. I have not yet reached the rest. The
fact is I hardly get any time to attend to anydiing outside my
beat.
If I can usefully take part in the discussion that you have
inaugurated, I shall not fail to do so. But 1 confess to you that
neither the Statutory Commission nor constitution-making inte-
rests me much. I am concentrating my attention upon the means
of attainment of swaraj. Neither the Statutory Commission nor
constitution-making appeals to me as part of die means.
Tours sincerely,
Arthur Moore, Es{^.
Editor,
“The Statesman”
6 Chowrinohbe
Caloutta
From a photostat: S.N. 13411
* The addressee had written: “I shall certainly write to you before I think
of sending wife to the Ashram.”
*The addressee had written: “Is it not possible that we could collectively
clarify our ideas by a friendly discussion during the course of this summer,
and, perhaps, arrive at some agreement, or approach to agreement, as to the
lines of a future constitudoh? My idea is that this discussion should be con-
ducted without regard to the Statutory Commission, so as to bring into it both
those who are willing to co-operate with the Commission and those who are not.’*
473. LETTER TO SADANAND
SATyAORAHA AsHRAM,
Sabaricati,
June 10, 1928
MV DEAR SADANAND,
I have your letter with a copy of my so-called contribution
to the Anglo-American Newspaper Service.
i have sent nothing to this Service or any other Service on the
topic mentioned in this copy. But on going through the copy
sent by you, I observe that it is an indifierendy-taken newspaper
report of a speech I delivered in Colombo during my Ceylon
visit.i A fairly good report of that speech appears in Mahadev’s
booklet on the Ceylon tour. I am glad you did not publish it
and referred the copy to me for confirmation.
Tours sineortly.
From a microfilm: S.N. 13413
474. LETTER TO SATIS CHANDRA DAS GUPTA
Satvaoraha Ashram,
Sabarmati,
' Jtmt 10, 1928
DEAR satis BABU,
If your interpretation of the Pabna setdement is correct, what
a great tragedy? And yet 1 must remain dumb. I thought that we
had outlived this dread of imprisonment. Evidendy we have
not. How is Nikhil? Hemprabhadevi must give me a weekly
letter. Did [I tell]® you I wrote to Dr. Ray?
With love,
Toms,
Bapu
From a photostat: O.N. 1534
iQaadhiji visited Oeylon in November 1927; oids Vol. XXXV.
3 With Gaidhyi in
3 The p^:er here U ducoloured<
475. SPEECH AT GUJARAT VIDTAPITH, AHMEDABAD
Jim 11, 1928
At present you students are perhaps in a disturbed' mood. You
invited me to stay here so that your state of suspense may end
or for some other reason, and I agreed, hoping to ease or to end
this state. But all or most of those who extended the invitation
have proved to be cowards. Having invited me they turned me
out. The conditions laid down when I was called again were sudh
as would not be acceptable to a self-respecting man like me. By
breaking them, you let sHp a good opportunity to come closer
to me. But we are not separated. The aims of the Vidyapith form
a bond between you and me. I wanted you to assimilate these
ideals, but then I could not succeed.
You might have gone through these aims during the vacation.
If you had thought over them, you must have understood quite
a few things. If you did not utilize your holidays in that way you
must have come back as you went home. I have often said in
the Vidyapith that you should never strive to increase your num-
bers. I do not mean to say that we would not like large num-
bers, but their absence need cause no disappointment to us, it
miist not give rise to a feeling that it is aU over or that we have
lost the game. We may be fewer number or more, but our
real strength lies in the acceptance of these ideals and in practi-
sing them to the extent it is humanly possible. Even if there are
few such students, we can surely accomplish what we want to
through the Vidyapith, that is to say, fi'eedom, not final deli-
verance, but deliverance in the form of swaraj; the fireedom for
which the Vidyapith has been established will be surely won. If
we are false we shall not get swaraj. You will see that the chan-
ges which have taken place and which you wiU find taking place
hereafter had to be introduced with -some hesitation lest they
prove burdensome to you. What a pitiable condition this is!
This is worthy neither of you nor of us. What is needed is a
categorical assurance fi:om you to the teachers and the manage-
ment that you will not hesitate in the least to implement these
principles; you will never swerve firom the path of duty. There has
been no such assurance and I have come to ask for it. The work
will shine forth if from "the '’’very ’beginning of -the term you fi-ee
your teachers firom worry. There should not be even' an iota of
394 THE aOLLEOTBD WOEES OF MAHATHA. OAinSHI
falsehood in your work. You will bring credit to the Vidyapith
only if you do not deceive yourselves, your teachers, your elders
and your country. You can ask your teachers for an explanation
for every single matter. It is their duty to solve your problems.
If you fail to do it and just mark time, then the administration of the
Vidyapith will be out of tune. The functioning of the Vidyapith
should be as smooth as music. The ground note of the tempura
produces only gross music. It is only one whose life is full of
miisic who can be said to know music in the true sense. Even a
child would know this music of life, if its parents have guided
him correctly. Crying is the only speech known to the child, even
that, if harmonious, sounds well. The students should have the
sweetness of a child. It is easy to obtain this state if you are
truthful. India’s swaraj can be won through the students if they
are truthful in their conduct. There is no need to prove that
swaraj is to be achieved only through the way of truth and non-
violence, as this is inherent in the principles of the Vidyapith. One
who doubts it has no place here; or if he docs he ^ould have
his doubt cleared at the earliest opportunity.
The difference between a Government school and our school
should be understood. Some of oiu* students have gone to jail
and more will follow. That is a credit to the Vidyapith. Gan the
students of a Government school dare help Vallabhbhai? Or after
helping him, can they remain in the college without deceiving their
teachers? Then, whatever their education, what use is it? What use
is education stripped of its essence? What is a counterfeit rupee
worth? The man who cheats by circulating it deserves to be
punished. The position of the students of a Government school is
like that of this counterfeit rupee. Our school certainly has pre-
served that essence; besides, it is going to increase.
Another difference ^ould also be borne in mind. I have
pointed out many times that there can be no comparison between
the education imparted in a Government college and that given to
you. You will be lost if you enter that maze. We shall not be
, equal to them. We do not want to teach English the way it is
taught there. But we want to give the students a defcp under-
standing of literature through the Gujarati language. We want
to ensure the spread of the Gujarati language, to see that it shines
forth, that it is able to express our deepest tiioughts. To have to
use Englitii words while tal]^g in Gujarati is a perverse and utter-
ly shameful state. In no other country do we find such a state
of things. We shall later impart sudi knowledge of the English
SPBEQH AT GUJARAT VIDYAPITH, AHUEDABAD 395
literature as would be necessary. Whatever knowledge we acquire
at present will be obtained through Gujarati only. We shall learn
science also through our own language. If we cannot coin new
technical terms, we shall adopt English words but their explanation
will be in Gujarati only; thus our language will acquire force and
whatever adornments we want to use would come naturally to
our tongue and pen. We ought to get out of this ludicrous state
as soon as we can. Wliat I have written about this in J{avajivm you
may take as the last word. How much has the nation to suffer
because knowledge is imparted through Englidit This is one
iiutance of the fact that we have failed in our dharma, and in
our conduct too.
The second instance relates to economics. The economics
taught there is inadequate. If you are inquisitive, you will find
that the economics taught in German, American or French lan-
guages differs firom one another. From the talk that I liad with a
Hungarian visitor, I gathered that the economics of his country
must be quite different. Each country has its own science of eco-
nomics, based on the local conditions. It is not right to assume
that one country’s economics is true for the whole world. Why
are the economics taught today ruining India? We do not know
Indian economics, we have to discover it.
The same is true of history. The teachers should consider
what the history of India could be. A Frenchman writing a history
of India will write it in a different way; so would an Englishman.
An Indian looking into original records and studying Indian condi-
tions would certainly write it differently. Do you believe as abso-
lutely true the English accounts of the Anglo-French conflicts? Who-
ever wrote them might have written them correctly, yet they are
written firom his own point of view. He would narrate only those
incidents wherein the English won. W6 too would do the same.
The French too would do the same. In fact we would write an
altogether different history of India. An English scholar would
interpret the Mahabharata in one way, an Indian in another, and in
a still different way if he sincerely followed it. Vincent Smith has
a style and erudition, what he writes therefore looks well, but it is
not correct. English scholars themselves point out that there is in
it much that is not true and that much has been left out. The same
can be said about William Wilson Hunter. Here history would
not be taught fi'om books. If the teacher has made an extensive
study of India and has observed for himself, if he is a patriot, he
will teach history in a particular way. But if he has stuffed his
mind with histories written by Englishmen he is going to take
396 THE aOLLEOTBD WORKS OR MAHATMA GANDHI
you nowhere; nor has he himself found a way. He is under the
malignant influence of Saturn!
In our institution, everything will be taught in a way oppo*
site to that in a Government school. Our teacher wfll solve mathe-
matical problems in a different way. Gregg is composing a novel
science of mathematics for the Indian children whom he teaches.
Our teacher should not teach with the help of the distance be-
tween Manchester and Liverpool. He should flame his examples
from conditions here, so that our history and geography too may
be learnt flom this. We have to reconstruct everything, mathe-
matics, history, economics, geography. If you students do not
help in this, what can the teachers do? And if the teachers
themselves are immature it is obvious that the principles will
crumble.
Do not give up your faith, patience and perseverance. If you
have faith in the teachers and the principles, you would not be
faint of heeirt, nor even if your strength is sinaU, and you will
bring glory to the Vidyapith. You wfll compel your teachers to
give you all that they have. If you are studious, you will be able
to pester your teachers with questions about what I have spoken.
If you take enough interest here is plenty of interesting work,
you will have vigorous bodies, vigorous minds and vigorous souls.
You come here to enlighten your souls. Hence if you take
interest in vocational training that is provided here, even if you
have no flair for vocations, you will acquire one. But it will not
be possible if you go about your work mechanically. If you take
interest you will see that it also is a science by itself. If you work
intelligently, you will find that there is a lot of interest in it.
You wfll be able to prove that there is a science behind it. Resolve
that you want to become a weaver, a carpenter, and win freedom
for India; that you do not want to take up a job nor be a tea-
cher. Determine to live by labour, by weaving khadi, by becom-
ing a khadi worker.
[From Gujarati]
J^taajivan, 17-6-1928
47$. LETTER TO PREMLILA THACKERSEY
JuM 11, 1928
DEAR BISTBR,
I received Rs. 100 from you two days ago. I got your letter
only today. If we can stiU see to it that your name is not pub-
lished, we shall do so. This will be possible only if it has not
yet been published.
I am keeping well. When will you come again?
Vandmaiaram from
Mohandas
From a photostat of the Gnjarati: Q.W. 4812. Courtesy: Fremlila
Tbackeney
477. LETTER TO S. MURATORI
Satvaoraha Ashram,
Sabarmaii^
June 13, 1928
DEAR ESIEND,
With reference to your letter of 15th May, I have no objection
to your publishing an Italian translation unabridged of the firs
volume of “The Story of My Experiments with Truth”.
I do not make any special conditions, but anything you may
care to give will be utilized for the furtherance of my public acti-
vities.
Tottrs sineenljf,
S. Mdratori, Esq,.
G/o Italian Constilate
BJ a.LARD Estate
Bombay
From a microfilm: S.N. 14747
478. SATYAGRAHA ASHRAM
This Ashram was opened on 25th May, 1915. A constitution
was drawn up when it was founded. It underwent a revision during
my incarceration. The copies were exhausted long ago. My col-
leagues and I found it desirable to recast the constitution in view
of the many changes and ups and downs that the Ashram had
undergone. Its unexpected expansion too made the old constitution
out of date. The burden of preparing the first draft fell on my
shoulders. Though pressure of work was ample excuse for the delay,
I know that my subconscious self shirked the task. I was not
clear as to the changes that were to be made. But my colleagues
would give me no peace and Maganlal’s death hastened the com-
pletion. The following constitution is the result of the joint
labours of the main workers. It is published purely as a draft,
though pending revision it is to be accepted as a brnding consti-
tution by the Managing Committee. It is published in order to
secure the opinion of fiiends and critics known and unknown of
the Ashram. Any criticism or suggestions that may be sent will
be thankfully received. I may be permitted to mention that the
Ashram represents a prayerful and scientific experiment. The
observances are many but they have been tested for the past 13
years of the existence of the Ashram. Whilst it is impossible to
rlaiw their perfect fulfilment by any one of us, the workers have
in all humility tried to enforce them in their lives to the best of
their ability and with more or less success. The curious will find
that the new draft bears very close resemblance to the original
constitution as it was drawn up in 1915.
Founded on Vaiskakh Sud 11th, Samvat iP7i,— May 25th,
1915, — at Kochrab, and since removed to Sabarmati.
Objeot
The object of this Ashram is that its members should qualify
themselves for, and make a constant endeavour towards, the ser-
vice of the coxmtry, not inconsistent with the universal welfare.
Obsbrvanobs
The following observances are essential for the fulfilment of
the above object:
I. Truth
Truth is not fulfilled by mere abstinence firom telling or practi-
ftAtVAORAHA. ASkSAk
m
sing an untruth in ordinary relations with fellow-men. But Truth
is God, the one and only Reality. AH other observances take
their rise from the quest for and the worship of Truth. Worship-
pers of Truth must not resort to untruth, even for what they may
believe to be the good of the country, and they may be required,
like Prahlad, civilly to disobey even the orders of parents and
elders in virtue of their paramount loyalty to Truth.
II. Non-violsnoz OB. Love
Mere non-killing is not enough. The active part of Non-
violence is love. The law of Love requires equal consideration for all
life from the tiniest insect to the highest man. One who follows this
law must not be angry even with the perpetrator of the greatest
imaginable wrong, but must love him, wish him well and serve
him. Although he must thus love the wrongdoer, he must never
submit to bis wrong or his injustice, but must oppose it with all
his might, and must patiently and without resentment suffer
all the hardships to which the wrongdoer may subject him in
punishment for his opposition.
III. CEAsirTY {Brakmachatya)
Observance of the foregoing principles is impossible without
the observance of celibacy. It is not enough that one should not
look upon any woman or man with a lustful eye; animal passion
must be so controlled as to be excluded even from the mind. If mar-
ried, one must not have a carnal mind regarding one’s wife or
husband, but must consider her or him as one’s lifelong friend,
and establish relationship of perfect purity. A sinful touch, gesture
or word is a direct breach of this principle.
IV. Control of the Palate
The observance of hrahmacharya has been found, from expe-
rience, to be extremely difficult so long as one has not acquired
mastery over taste. Control of the palate has, therefore, been
placed as a principle by itself. Eating is necessary only for sus-
taining the body and keeping it a fit instrument for service, and
must never be practised for self-indulgence. Food must„ therefore,
be taken, like medicine, under proper restraint. In pursuance of
this principle one must eschew exciting foods, such as spices and
condiments. Meat, liquor, tobacco, bhang, etc., are excluded from
the Ashram. This principle requires abstinence from feasts or
dinners which have pleasure as their object.
V. Non-stbalino
It is not enough not to take another’s property without his
466 abuEcnis 'WbRks OE kA:bA'rkA bAitb^
permission. One becomes guilty of theft even by using differently
anything which one has received in trust for use in a particular
way, as well as by using a thing longer than the period for which it
has been lent. It is also theft if one receives anything which one
does not really need. The fine truth at the bottom of this principle
is that Nature provides just enough, and no more, for our daily
need.
VI. Non-possession or Poverty
This principle is really a part of No. V. Just as one must not
receive, so must one not possess anything which one does not really
need. It would be a breach of tins principle to possess unneces-
sary food-stufts, clothing or fiimiture. For instance, one must not
keep a chair if one can do without it. In observing this principle
one is led to a progressive simplification of one’s own life.
Vn. Pbysiqal Labour
Physical labour is essential for the observance of non-stealing
and non-possession. Man can be saved firom injuring society, as
weU as himself, only if he sustains his physical existence by physi-
cal labour. Able-bodied adults must do all their personal work
themselves, and must not be served by others, except for proper
reasons. But they must, at the same time, remember that service
of children, as well as of the disabled, the old and the sick, is a
duty incumbent on every person who has the required strength.
VIII. Swadeshi
Man is not omnipotent. He therefore serves the world best by
first serving his neighbour. This is swadeshi, a principle which is
broken when one professes to serve those who are more remote in
preference to those who are near. Observance of swadeshi makes
for order in the world; the breach of it leads to chaos. Following
this principle, one must as far as possible purchase one’s require-
ments loc^y and not buy things imported from foreign lands,
which can easily be manufactured in the country. There is no
place for self-interest in swadeshi, which enjoins the sacrifice of
oneself for the family, of the family for the village, of the village
for the coimtry, and of the country for humanity.
IX. Fearlessness
One cannot follow Truth or Love so long as one is subject
to fear. As there is at present a reign of fear in the country, medi-
tation on and cultivation of fearlessness have a particular impor-
tance. Hence its separate mention as an observance. A seeker
after. Truth must give up the fear of parents, caste. Government,
SATVAORAfiA ASSSAM 401
robbers, etc., and he must not be frightened by poverty or death.
X. Removal of Untoughability
Untouchability, which has taken such deep roots in Hindu-
ism, is altogether irreligious. Its removal has therefore been treated
as an independent principle. The so-called untouchables have an
equal place in the Ashram with other classes. The Ashram does
not believe in caste which, it considers, has injured Hinduism,
because its implications of superior and inferior status, and of
pollution by contact are contrary to the law of Love. The Ashram
however believes in vamashrama dharma. The division of vamas
is based upon occupation, and therefore a person should main-
tain himself by following the hereditary occupation, not inconsis-
tent with fundamental morals, and should devote all his spare
time and energy to the acquisition and advancement of true know-
ledge. The ashramas (the four stages) spoken of in the smritis are
conducive to the welfare of nxankind. Though, therefore, the
Ashram believes in vasmashrama dharma, there is no place in it
for distinction of vamas, as the Ashram life is conceived in the
light of the comprehensive and non-formal sannyasa of the Bhagavad
Gita.
XI. Tolerajnob
The Ashram believes that the principal faiths of the world
constitute a revelation of Truth, but as they have all been outlined
by imperfect man they have been affected by imperfections and al-
loyed with imtruth. One must therefore entertain the same respect
for the religious faiths of others as one accords to one’s own.
Where such tolerance becomes a law of life, conflict between differ-
ent faiths becomes impossible, and so does all effort to convert
other people to one’s own faith. One can only pray that the de-
fects in the various faiths may be overcome, and that they may
advance, side by side, towards perfection.
Activities
As a result of and in order to help fulfilment of these obser-
vances, the following activities are carried on in the Ashram:
I. Worship
The social (as distinguished from the individual) activities of
the Ashram commence every day with the congpregational morning
worship at 4.15 to 4.45 and close with the evening prayer at 7 to
7.30. All inmates are expected to attend the worship. This wor-
diip has been conceived as an aid to self-purification and dedica-
tion of one’s all to God.
XXXVI-26
402 TSB aOLLBatBD WORKS Ot ItARtATMA OARDOt
II. Sanitary Servioe
This is an essential and sacred service and yet it is looked
down upon in society, with the result that it is generally neglect-
ed and affords considerable scope for improvement. The Ashram
therefore lays special stress upon engaging no outside labour for
this work. The members themselves attend to the whole of the
sanitation in turns. New entrants are generally first of all at-
tached to this department Trenches are sunk to the depth of
ninft inches and the nightsoil is buried in them and covered with the
excavated earth. It thus becomes converted into valuable manure.
Galls of nature are attended to only at places assigned for the pur-
pose. Care is taken that the roads , and paths should not be spoilt
by spitting or otherwise.
III. SAosiTiaiAL Spinnino
Today India’s most urgent problem is the growing starvation
of her millions, which is chiefly due to the deliberate destruction
by alien rule of her principal auxiliary industry of hand-spinning.
With a view to its rehabilitation in national life, spinning has been
made the central activity of the Ashram, and is compulsory for all
members, as a national sacrifice. The following are the various
branches of work in this department:
1. Cotton cultivation;
2. workshop for making and repairing spinning-wheels,
spindles, carding-bows, etc.;
3. ginning;
4. carding;
5. spinning;
6. weaving cloth, carpets, tape, rope, etc.;
7. dyeing and printing.
IV. Agmoolturr
Cotton for the khadi work and fodder crops for the cattle
are the chief activities of this department. Vegetables and firuit are
also grown in order to make the Ashram as far as possible self-
contained.
V. Dairy
An attempt is being made to convert into a model dairy the
Ashram dairy which supplies milk to the inmates. Since last year
this dairy is being carried on in consonance with the principles of
and with the pecuniary help of the All-India Cow-protection
Association, but as an integral part of the Ashram itself There are
dAtVAaftAfiA AStiRAkt 403
at present 27 cows, 47 calves, 10 bullocks, and 4 bulls. The aver-
age dairy output of milk is 200 pounds.
VI. Tannery
At the instance of and with the help of the All-India Oow-
protection Association, a tannery has been established for the tanning
of dead-cattle hides. There is attached to it a sandal and shoe-
making department. The dairy and tannery have been established
because the Ashram believes, in spite of the claim Hindus make
to the protection of the cow, that Indian cattle will further and
further deteriorate and ultimately die out, carrying man along
with them, unless vigorous attention is paid to cattle-breeding,
cattle-feeding and the utilization in the counb 7 of dead-cattle
hides.
VII. National Eduoation
An attempt is made in the Ashram to impart such education
as is conducive to national welfare. In order that spiritual, intellec-
tual and physical development may proceed side by side, an atmo-
sphere of industry has been created, and letters are not given more
than their due importance. Character-building is attended to in
the smallest detail. ‘Untouchable’ children are freely admitted.
Women are given special attention with a view to improving their
status, and they are accorded the same opportunities for self-
culture as the men. The Ashram accepts the following principles
of the Gujarat Vidyapith:
1. I^ie principal object of the Vidyapith shall be to pre-
pare workers of character, ability, education and conscientiousness,
necessary for the conduct of the movements connected with the
attainment of swaraj.
2. AH the institutions conducted by and affiliated to the
Vidyapith shall be fully non-co-operating and shall therefore have
nothing to do with any help from Government.
3. Whereas the Vidyapith has come into . being in coimeo
tion with the swaraj movement, and Non-violent Non-co-operation
as a means thereof, its teachers and trustees shall restrict themselves
to those means only which are not inconsistent with truth and
non-violence and shall consciously strive to carry them out.
4. The teachers and the trustees of the Vidyapith, as also
all the institutions afiSliated to it, shall re;gard untouchability as a
blot on Hinduism, shall strive to the best of their power for its
removal, and shall not exclude a boy or a girl for reason of his
or her untouchability nor shall give him or her difrerentlal treat-
ment having once accorded admission to him or her.
404 TBtt aoiXBOTftD WORKS OK StAEtAlllA OANOMI
5. The teachers and the trustees of and all the institutions
affiliated to the Vidyapith shall regard hand-spinning as an essen-
tial part of the swaraj movement and shall therefore spin regu-
larly, except when disabled, and shall habitually wear hhadi.
6. The language of the province shall have the principal
place in the Vidyapith and shall be the medium of instruction.
Explanation. Languages other than Gujarati may be taught
by direct method.
7. The teaching of Hindi-Hindustani shall be compulsory in
the curricula of the Vidyapith.
8. Manual traming shall receive the same importance as
intellectual training and only such occupations as are useful for the
life of the nation shall be taught.
9. Whereas the growth of the nation depends not on cities
but its viUages, the bulk of the funds of the Vidyapith and a
majority of the teachers of the Vidyapith shall be employed in
the propagation of education conducive to the welfare of the
vULagers.
10. In laying down the curricula, the needs of village
dwellers shall have principal consideration.
11. There shall be complete toleration of all established
religions in all institutions conducted by and affiliated to the Vidya-
pith, and for the spiritu^ development of the pupils, religious
instruction diaU be imparted in consonance with truth and non-
violence.
12. For the physical developnient of the nation physical
exercise and physical training shall be compulsory in all the
institutions conducted by and affiliated to the Vidyapith.
Note. Hindi-Hindustani means the language commonly
spoken by the masses of the North — both Hindu and Mussalman —
and written in the Devanagari or the Arabic script.
The Ashram school has so far sent forth 15 boys and 2 girls.
VIII. Khadi Teohnioal School
A separate technical school is conducted which prepares
candidates for the Khadi Service on behalf of the All-India Spin-
ners’ Association. There are at present 33 students from various
provinces under training. 205 students have so far availed
themselves of this school. The curriculum is as follows:
Syllabus oe Studies
I. 21 Weeks’ Spinnino:
1. To learn to spin with fingers only.
2. To learn the irinciples of twist.
SATYAORAHA ASHRAM
405
3. To leam spinning sufficiently to be able to spin strong
and even yam
as follows:
Time
Count
Yards
Strength Evenness
Quality of Cotton
1 hour
6
250
50
80
Inferior
9
250
50
80
99
99
12
300
60
90
Fair
99
16
300
70
90
Good
99
20
300
70
90
99
and to finish the following quantities within the period set
apart:
1 week, preparation and practice. '
4 weeks, 6 counts 5 lb.
3 weeks, 9 counts 2i lb.
4 weeks, 12 counts 4^ lb.
4 weeks, 16 counts 2| lb.
4 weeks, 20 counts 2^ lb.
1 week extra
21 [Total]
4. Testing correctness of spindle and its correction.
5. Spinning on takJi,
6. To leam to guess approximately the count of any yarn.
7. To leam to find out by calculation cotints of yam.
8. To learn to reel properly the yarn spun on the spindle,
9. To know the names and mesisurements of all the parts of
a spinning-wheel.
10. To leam to twist a strong md out of one’s own yam.
11. To leam the principles of examining cotton.
12. To study Charkha Shasbra and Takli Teacher.
13. To leam to spin on one’s own provincial charkha.
11. 7 Wbbks’ Cardino:
To go through the whole carding course:
(a) To lesum to equip a carding-bow.
(b) To leam to adjust cuffiion.
(c) To leam to m^e the carding mat
(d) To leam to distinguish various qualities of guts.
(e) To finish carding and rolling in following quantities
wititin the specified period:
Large bow, 18 lb. in 2 weeks.
Meffium bow, 22]^ lb. in 3 weeb.
Bardoli and ordiniiry small bow, 8 lb. in 2 wedb,
(f) To be able to card and sliver as under;
406
THE aOLLEOTED WOBJBJ3 OF UAHATICA. GANDHI
Large bow, 3 lb. in a day of 8 hours.
Medium bow, 2 lb. in a day of 8 hours.
Bardoli and ordinary bow, 1^ lb. in a day of 8 hours.
Practice with crude bows also.
III. 2 Weeks’ Ginnino;
To learn ginning to be able to gin 32 lb. of seed cotton in
a day of 8 hours.
To gin 100 lb. of seed cotton after threshing seed cotton.
Foot gin to be taught.
Andhra process to be taught.
Process of untouchable spinners.
IV. Handloom Weaving: Days
1. Piecing diread 2
2. Tape-making 20 yards including twisting yam
for warp and opening yarn for weft. 10
3. Bed-tape-ma^g 75 yds. including all the processes
as above 15
4. Carpet-making
Three asans without design 24*x24* each including
twisting yam for warp and opening yam for weft.
Three asans with designs including all the processes.
Two carpets on handloom 2 yds. x 30' each including
all the processes as above. 45
V. Prr-LOOM
5. Weaving 6 count double thread coarse texture 20 yds.
X 30* reed 5 dents per inch including soaking and drying
yam, winding bobbins, warping, sizing, piecing, etc. (doubling
also). 20
6. Weaving 6 count double thread close texture 10 yds. x
30' reed 8 or 9 dents per inch including all the above processes
(doubling also). 20
7. Weavuxg 9 count double thread close texture 10 yds. x
30' reed 12 dents per inch including all the processes. 10
8. Weaving 6 count single thread close texture 10 yds. x
30' reed 18 or 19 dents per inch including aU the processes. 12
9. Weaving 9 count single thread close texture 10 yds. x
30' reed 18 or 19 dents per inch including all the processes. 12
10. Weaving 12 count single thread close texture 10 yds. x
30' reed 21 dents per indh including all the processes. 14
11.. Weaving 16 count single thread close-texture 10 yds. x
30' reed 24 dents per inch including all the processes.
15
SATYAORAHA ASHRAM
407
VI. Fly-shdttle
12. Weaving 12 count single tibread ordinary texture
10 yds. X 42* reed 17 dents per inch.
Weaving 16 counts single thread ordinary texture 20 yds. x
45* reed 20 dents per inch.
Weaving 20 counts single thread ordinary texture
10 yds. X 50* and 10 yds. x 54* reed 22 dents per inch inclu-
ding aU the processes. 72
13. Weaving design cloth (yam to be used of 1 to 6
counts).
Drill 10 yds. X 30* 16 dents per inch 8
Honeycomb 10 yds. x 30* 12 dents per inch 8
Twill 10 yds. X 30* 16 dents per inch 8
14. Heald-iuaking and reed-repairing.
Twisting yam 4 lb. 3
Heald-making from the beginning. 15
Reed-repairing. 5
15. Colours.
Dyeing and printing in accordance with the publications
of Dr. P. G. Ray and Sjt. Bansidhar Jain.
Prominent foreign colours in printing and colouring to
be included. 24
Vn. Carpentry
1. Making attrans of 3 varieties and tool-^iarpcniixg. 30
2. Making takli cases and spindle-holders. 30
3. Making middle-size carding-bow, Bardoli and ordi-
nary spindle and takli. 30
Note. Side by side with the course as above, classes
are conducted in Hindi, accountancy, and the khadi essay
and bulletins, and there are arranged besides lectures by
members of Ae Working Committee of the A.I.S.A. as well
as other leaders.
The average monthly food bill per student amounts to about
12 rupees.
Manaoino CoMMirrsB
Since Ashadha Sud 14th, Samvaf 1982 (24th July 1926}
the Ashram has been managed by a Committee. This Commit-
tee is at present constituted as follows:
Sjt. Mahadev Haribhai Desai (Chairman)
„ Imam Abdul Eladar Bawazir (Vice-Chairman)
„ Vinoba Bhave
„ Ghhaganlal Khushalchand Gandhi
408
ms aoLLBorsD works of mahatma oahdhi
„ Narahari Dwarkadas Paiikh
„• Lakshmidas Purushottam Asar
„ Ranmiklal Magaiilal Modi
„ Ghimanlal Narsmhdas Shah
„ Narandas Khushalchand Gandhi
„ Surendranath
„ Chhaganlal Nathubhai Joshi (Secretary)
The Committee is empowered to up any vacancy caused
in it by resignation, death or otherwise.
Election shall be by a majority of at least three-fourths of the
existing members.
The Committee shall have the right to elect two more mem-
bers to it.
The quorum shall be composed of at least three members.
The Committee shall have ch 2 irge of the entire administra-
tion of the Ashram.
Note. In accordance with their express wishes Gandhiji and
Elakasaheb are not on the Committee.
Members of the Ashram
Members of the Ashram shall be such persons as believe in the
object and obey the rules and regulations of the Ashram, and who
shall be constantly endeavouring to observe its principles, and be
faithfully performing the duties assigned to them by the Managing
Committee or by the Secretary on its bdialf.
Members of the Committee
Only such persons shall be eligible for membership of the
Managing Committee, who are over 21 years of age, who have
lived in the Ashram for not less than five years and who have
pledged themselves to lifelong service through the activities of the
Ashram.
Important Resolutions
The Managing Committee has passed the following impor-
tant resolutions:
1. Responsible workers of the Ashram, and also residents
in the Ashram, whether temporary or permanent, shall all observe
brakmaehcaya,
2. Persons desirous of admission to the Ashram shall have
observed the rules of the Ashram in their own- homes for the period
of one year. The Chi^iTTnan shall have the power of granting
exemption from this rule in special cases.
3. It being undesirable that any further kitchens should be
a/^TYAOKABA ASBSAM 409
Started in the Ashram, newcomers, whether single or married,
diall dine in the common kitchen.
To Gnzsrs
The number of visitors and guests has steadily increased.
Such arrangements as are possible are made for showing visitors
round the various activities of the Ashram.
Persons wishing to stay in the Ashram are requested to write
to the Secretary for permission before coming, and not to arrive
without having received an affirmative answer to their enquiries.
The Ashram does not keep a large stock of bedding and eating-
utensils. Those intending to stay in the Ashram ate therefore
requested to bring their own bedding, mosquito net, napkins, plate,
bowl and drinking-pot.
No special arrangements are made for visitors &om the West.
But for those who cannot dine comfortably on the floor, an attempt
is made to provide them with a raised seat. A commode is al-
ways supplied to them.
Guests are requested to observe the following rules:
1. Attend the worship.
2. Keep the dining hours shown in the daily routine given
below.
Brakch
The Ashram has a branch at Wardha, which observes nearly
the same rules, but which is independent of the Ashram m respect
of management and finance. Sjt Vinoba Bhave is the Manager of
the branch.
ExPEMsmntB
The average monthly expenditure of the Ashram is Rs. 3,000
and is met by friends.
Property
The Ashram possesses land, 132 acres 38 gunthas in area, of the
value of Rs. 26,972-5-6, and buildings worth Rs. 2,95,121-15-6,
which are held by the following Board of Trustees:
1. Shelh Jamnalal Bajaj
2. Sjt Revashanker Jagjivan Jhaveri
3. „ Mahadev Haribhai Desai
4. „ Imam Abdul Kadar Bawazir
5. „ Ghhaganlal Khushalchand Gandhi
The present population of the Ashram is as foBowS:
410
THB aOUJEOTED WORM OP MAHATMA OANDHI
Men
55 workers in the Ashram. , „ , ,
43 teachers and students of the A.I.S.A. Techmcal School.
5 professional weavers.
30 agricultural labourers.
133 Total.
Women
49 sisters in the Ashram.
10 professional labourers.
7 weavers.
66 Total
GhUjDkbn
35 boys.
36 girls.
7 babies.
78 Total. Grand Total 277
Daily Routine
a.m.
4
Rising from bed
99
4-15 to
4-45
Morning prayer
99
5-00 to
6-10
Bath, exercise, study
if
6-10 to
&-30
Breakfast
99
6-30 to
7
Women’s prayer class
99
7 to
10-30
Body labour, education smd sanitation
99
10-45 to
11-15
Dinner
99
11-15 to
12
Rest
99
12 to
4-30 p.m.
Body labour, including classes
4-30 to
5-30
Recreation .
99
5-30 to
6
Supper
99
6 to
7
Recreation
99
7 to
7-30
Common Worship
99
7-30 to
9
Recreation
99
9
Retiring bell
Note. These hours are subject to change whenever necessary.
India, 14-6-1928
479. IMMOLATION OF BARDOLI
BaxdoH suffers through the lawlessness of the Government of
Bombay and it suffers through self-imposed suffering. Both the
instances will be found in Mahadev Desai’s notes on Bardoli. The
Government are using a Nasmyth hammer to crush a fly. For
the sake of, to them, a paltry sum of Rs. 1,00,000 which the ei^nce-
ment represents, they are resorting to force, untrutli, flattery and
bribery. These are strong expressions, but none too strong for the
doings of the Government, llieir force is on the surface for anyone
to see. Authority makes a show of force even when it is unable to
command it In the present case it has force enough and to spare.
This mediod is the least dangerous for it is visible. The other three
are mischievous because they are invisible. The insolent letter of
the Commissioner, N. D., the evasive communique of the Govern-
ment are instances of untruth by way both of commission and omis-
sion. We shall know at the end of the cliapter the instances of
flattery and bribery. We know how those who degraded their man-
hood during the Punjab mordal-law regime got titles and promo-
tions. History will repeat itself in this as yet miniature edition of
the Punjab. I do not mention here the subtle forms of flattery
that the Government resort to when they want someone to do
some questionable deal for them. Most governments resort to
these four methods but what pains one most is that all these for-
ces should l>e set in motion by the Bombay Government in orda
to bend tlic proud spirit of people known for tlxeir docility and in-
nocence. It is a base calumny to suggest that they are law-
breakers. If a man can lawfully repudiate a liability which he does
not admit, why may not men lawfully repudiate a liability which
they contend is unjustly imposed upon them by a State? And
why may not the State adopt, and be satisfied for the collection of
what it considers to be its dues with, the same civil measures
that are open to individuals?
But this suffering to which the people of Bardoli are being
wantonly subjected is raising them since they had prepared
themselves for it. The brave stand taken by the simple peasants
has undermined the very prestige to prop up which the Govern-
ment are making the firantic efforts described from week to week
in these pages.
But more purifying than this suffering imposed by godless and
insolent authority is the suffering which the people are imposing
412 THB aOLLEOTED WORKS OF MAHATUA OANOBt
upon themselves. 1 refer to the resignations of sixty-three patels
and eleven talatis of Bardoli and Valod. It is not a small thing
for these people to give up their posts which hitherto they have used
not unoilm in order to make illegitimate additions to their ordinary
emoluments. It is more difficult for people such as these to give up
their positions than for big Government officers to do so. But
suffering as well as bravery is the badge of the humble. I ten-
der my respectful congratulations to these patels and talatis. Let
them know that their sacrifice has commanded the admiration of
aU India. It is sacrifice such as theirs that will in the end give us
our freedom. We are slaves to our desire for office imder the
Government. The latter knowing our weakness exploits it to the
full for consolidation of its own power. But if we would only
believe that He who has created us is bound to support us, if
we would but do His will, i.e., work with our honest hands and
feet, we should never starve, we should never walk on all fours
before authority.
Toitng India, 14-6-1928
480. WHAT IS THE BARDOU CASE?
The following epitome of the case has been prepared in res-
ponse to many calls for the barest summary of the case for the
busy reader.^ Though the case has been stated in ample detail in
these pages, the following summary will be helpful to those who
want to work for the satyagrahis, but who may not know what the
case exactly is and who may have no time to go through the files
of papers. The summary is necessary because of the ever growing
interest excited by the heroic sufferings of the people of Bardoli.
Young India, 14-6-1928
1 For the article by Mabadev Desai, vide Appendix III,
481. A. 1. S. A. MEMBERSHIP
The Director of the Technical Department of the All-India
Spinners’ Association sends me the following comparative table‘:
The table is an instructive study. Whilst the business side of
khadi shows a steady though slow improvement in quality, quan-
tity and price and whilst the number of paid spinners is increas-
ing, sacrificial spinning is steadily on the decline, except in Bihar
and Ajmer. It either shows that the deep conviction about the
power of hand-spinning to ameliorate the condition of the masses
and to bring tlie middle class in healthy contact with the masses is
lacking, or the latter, though they have the conviction, are too lazy
or indifferent to make the small but continuing measure of sacrifice
required of them. It is curious that even the national institutions
such as in Gujarat are not supplying their full quota of volun-
tary spinners and that the workers even in the Khadi Service are
disinclined to take the trouble of spinning that brings them no
return. Is it to be wondered at that the progress of khadi is not
commensurate with the national requirements? Let khadi workers
and khadi lovers take note.
Toung Mia, 14-6-1928
482. LETTER TO RAMDEV
SATrAQRAHA. AsHRAM,
Sabarmati,
June 15, 1928
DEAR RAMDEVJI,
I have delayed replying to your letter in the hope of being
able to persuade Ba to go to Dehra Dun. But she will not be
persuaded. She seems to have lost all interest in what is going
on about her. The momentous changes that had been recently
made in the Ashram have also, I am afraid, preyed upon her
mind. She is not now keeping over well either. Mental and physi-
cal fatigue has crept upon her. In spite of all this I tried my
best but failed. I am sorry to have to disappoint you. But you
1 Not reproduced here
414 TdB aoLL^dUBD Works MAiuTstA. OANDidt
mil recognize how helpless I am. After all she is a free agent
and has been always treated as such.
1 am glad you are now all right.
Tourt sincerely,
Bapu
Erom a photostat: S.N. 13416
483. LETTER TO RICHARD B. GREGG
Satyaoraha Ashiuvm,
Sabarmati,
June 15, 1928
MY DEAR OOVXND,
I have your letter. Your argument is convincing. And since
the iimer voice tells you that in pursuit of the very goal we hold in
common your place just now is in America rather than in India,
I can have nothing to say. I wish you every success in America.
And since I accept your conclusion, I do not need to say anything
more.
I hope to be at the Ashram throughout the year, except in
December. There is just a possibility of my having to go to Burma
in October. But if that is so, it would be about the end of that
month. You will know in good time if that is to happen. On no
account should you go away without oxir meeting.
I am looking forward to seeing your Science Primer.
.1 wish 1 had the time to describe the momentous changes that
have been made in the Ashram. If I find that there is time I
shall describe them to you, otherwise you will see them for your-
self in full working order.
I hope you are now perfectly strong and well.
Riobard B. Greoo
Kotoarh, Simla Hills
From a photostat; S.N. 13417
484. LETTER TO VASUMATI PAJfDlT
Friday [Jme 15, 1928^
nriT. VASTJUATT,
I have your letter. 1 have written to Pandit Abhayji^ about
the state of affairs at the Giunikul. I feel that reform can be
brought about only if some man is there. There was a theft here.
Surendra was beaten up, even Shankerbhai got a slight beating.
A sum of Rs. 200 was stolen from the store. A number of
changes are taking place in tlie Ashram. There is no time to
write more. Surendra is in good health. Mahadev fell off the
top of the well and got badly hurt.
Blessings fim
Bapu
ShRI VASXmATIBEBN
ICanya Gurukul
Dehra Dun
From a photostat of the Gidarati: O.W.478. Qourtesy; Vuumati P.andit
•y
485. LETTER TO S. RAMANATHAJ(
Satyaosaha Ashbam,
Sababhati,
Junt 16, 1928
BTY DEAR RAMANATRAN,
I have your touching letter. Its sincerity endears you all the
more to me, if more is possible.
I do not agree with some of the views you have expressed in
your letter, but that is now irrelevant. That you implicitly believe
in what you say is what matters. For my part, I do feel that we,
should not now strive with you but let you part company with all
goodwill. But I am sending your letter to RajagopaUchari Which
1 know you will not mind and taldng notes with him.*
Tours sinesrsly,
From a microfilm: S.N. 13620
* From the postmark
^Abhftydev Shflxxxut
* Vids “Letter to Q. Ridagopslticliarl'’, 17*6*1928.
486. LETTER TO RAMACHANDRAN
Satyaoraha. Ashram,
Sabarmah,
June 16, 1928
MY DRAR RAMAOHANDRAN,
I was delighted to hear from you from Tiruppur.
Yes, you must master everything, the smallest detail. For
khadi is nothing but attention to the tiniest fibre. Whether it is
sp inning or whether it is weaving or carding, we have to begin
with the very fibre. And so is it with reference to accoxmts in
connection with khadi.
You must write to me regularly, and therefore I would like
you to tell me how often you would write, whether once a week,
or once a fortnight, so that 1 may know on a particular date like
South African mail your letter has got to arrive.
You must read the Ashram constitution* carefully and pass on
your suggestions. The constitution as you know appears in this
week’s issue of Toung India. 4 ;
Mahadev hurt himself severely whilst he was fetching water
fix>m the Ashram well. He slipped and fell on his back. He is
better now.
The Ashram has undergone many important changes, one
of which is that there are hardly any labourers of the labour
type now. The cow-shed and fields and every such thing has to
be attended to by the inmates. And the common kitchen has gone
up to 94. We had two serious burglaries. One was a visit by
50 robbers who surrounded the Tannery and belaboured every
male inmate in the hope of getting something. But there was
little to be had there. Poor Surendra came in for a fair beating.
But he is all right now.
SjT. Ramaohandran
A. I. S. A., Tdruppur
From a microfilm: .S.K. 13621
1 Tide ‘*Salyagraha Aahram", 14-6-1928.
NOTE ON KHALI WORK DURING VACATIONS
I publish an article here — ^without maldiig any changes —
sent to me by the oifice-bearers of the Takli Mandal of the Na-
tional School in Bombay witli the approval of Shri Gokulbhai.
Let me draw the attention of ail school-teachers to it, I offer my
congratulations to the Takli Mandail on utilizing their vacation so
well. All students studying in a National School should join the
Takli Mandal. Much more can be achieved by making its activity
still more iutci'csting.
[From Gujarati]
NavajivaTi, 17-6-1928
488, MX NOTES
JointKALiST Robbers
The proprietors and editors of some newspapers seem to be
engaged in robbery. They make it their profession to rob people's
money by inventing all sorts of pretexts, by maldng unfounded
allegations against innocent persons and threatening ^em. Some
accept bribes and try to justify dishonest practices and in this man-
ner dupe the innocent public. A fiicnd from Calcutta has in-
formed me of one such instance. A journal published there has
been taking advantage of the publicity given to the immoral practi-
ces at Govindbhavan, and is making allegations against many
families and persecuting the simple folk of the Marwaii commu-
nity. Having concocted indecent incidents which never took place,
they implicate certain family people in them. Tlie friend who has
sent me this filthy paper wants me to write something about such
journals so that they may mend their ways. I have no such
hopes for my article. It is therefore not addressed to them but
to those families who are being maligned and blackmailed by
such journals.
There is a saying in English that knaves prosper among fools.
This saying is based on experience. The critic at last tires and
gives up criticizing those who are not cowed down by any criti-
cism. We are too mudi given to a false sense of shame and a need-
less fear of public humiliation. Hence anyone is able to frighten
and blackmail us. If someone maligns us or makes false alle-
WWT.OT
418 Teas collbgtbd works of uahatma oAMDta
gations. against us, we are somehow scared as if we merited such
criticism and allegations. Whereas the correct attitude is that
whatever the criticism against us, if it is not just, we should
not be cowed down by it or worry over it.
About TRxnrcFuijmss and Other Vows
An inmate of the Ashram had suggested some additions he
considered essential, to the Book of Ashram Rules and as they
have a subtle import and are helpful in the observance of the vows,
I give below their gist. Each vow has been finally supported by a
quotation from the Hindu Shastras. These have been deliberately
omitted from the Book of Rules because the Ashram believes that
the principles implicit in the vows are not a monopoly of Hindu-
ism but are common to all faiths. However, the statements which
have been quoted in support are beautiful and are therefore given
here for the reader’s information.
Truth
As brevity is the armour of truth, it is contained in it.
‘Truth alone wiU triumph and not imtruth.’
Non-vzouenge
Non-violence is the limit set by all religions. ‘Sin cannot
be answered by sin.’
The Vow of Brahmaoharya
This vow implies complete control of all senses. ‘Those
wishing to attain Grod practise brakmachaiya*
Asteya
‘One who enjoys the gifts of God without offering them
to Him is verily a thief.’
Afarioraha ^
‘Enjoy it after giving up its possession.’
The Vow of Fearlessness
Fear and morality are mutually contradictory concepts.
Fearlessness is the foundation of dtaoi smpad^. ‘He alone
becomes fearless who dispels fear in others.’
Asvad
To eat food with a view to gratifying the palate is vio-
lence. ‘Purity of diet leads to purity of hearty this in its turn
strengthens atman*s awakening which in its turn destroys all
bonds.’
1 Divine heritage
tHA OOVASMOfe AMb BARDOU
419
Swadeshi
Just as non-violence sets the limit for dharma, so swa-
deshi sets the limit for conduct. Even death is to be preferred
in the discharge of one’s own dharma.
Bodily Labour
‘When one exerts one’s body without any desire one
commits no sin.’
Abolition of Untouohability
Salutation to all — ^high and low.
Tolbranob
Forbearance means tolerance towards all religions.
[From Gujarati]
Jifavyivan, 17-6-1928
489. THE GOVERNOR AHD BARDOLI
Shri Munshi’s correspondence with H.E. the Governor gives a
vivid picture of the existing system of government. On the one
hand, the Gkivemment writes long argumentative letters in order
to humour Mr. Munshi so that he does not go over to the peo-
ple’s side, while on the other it writes specious untruths at-
tempting to prove the people wrong. It still insists on denying
what has been repeatedly and clearly put forward by the people,
as if untruth by frequent repetition can become truth 1
Only one point stands out in the whole letter: the Govern-
ment is not prepared to change its land revenue policy. If the
revenue policy is changed, the most expensive Government in the
world would cease to function or, alternatively, its expenses would
be in proportion to the people’s capacity to bear them.
The Governor maintains that no independent inquiry can
be held as between the Government and its people. By saying
so, he is throwing dust into the eyes of the Britishers. An in-
dependent inquiry too will be ofEidaHy conducted. Although the
judiciary is independent of the executive, it is nevertheless a Govern-
ment department. No one has demanded that the committee be
appointed by the people. But the people have asked for the
appointment of neutral persons to conduct an inquiry into the case
regarding the collection of land revenue in Bardoli, in a manner
simalar to that followed in law-courts. This does not imply that
the Government should give up the business of governing. How-
ever, it does imply the Government’s giving up its high-handed
4^0 tsfc dOtXfidTSD WOSltS oi MAfiATUA. OAJNDfit
autocratic ways. And if the people are to have swaraj and if they
want to obtain it, this autocracy must be summarily done away with.
From this standpoint, the struggle in Bardoli has now as-
sumed a wider signiScance or the Grovemment has fortunately
for us lent it this significance.
Shri Munshi’s argument or his admission that satyagraha
is an illegal weapon is indeed painful. It could now be regarded
SIS a recognized weapon. When it was employed in South Afidca,
Lord Hardinge had defended it. The Government of Bihar had
accepted it in Ghamparan and appointed a committee. Shri
VaUabhbhai had used the very weapon in Borsad and the pres-
ent Governor himself had honoured it and had met the people’s
grievances. One fails to understand why this weapon should now
be regarded as illegal.
However, the relevant question at the moment is not whether
satyagraha is legal or illegal. If the people’s demand is reasonable
it does not become less justified on account of their way of put-
ting it forward.
Bringing about a solution to this problem is in the Jhands of
the satyagrahis of Bardoli alone. It will be solved in only one way
if their sacrifice and their courage are real. If the people do not
pay the revenue, the Government will either have to write it off
or appoint a committee. The fact that the people’s honour rests
in their own hands is borne out firom this correspondence.
On the 12th, the people of Bardoli were praised everywhere.
From outside Bardoli peof^ can for the present do one thing only
and that is to give financial help and express their sjmipathy.
Financial help is coming in fireely firom all quarters. Un^ now a
lalfb of rupees has come in. The whole of India solidly supports
Bardoli’s demand. But an autocratic government bows only to
force. The people have wisely given up the use of brute force.
Bardoli has been maldng use of soul-force in the form of satya-
graha. The might of the Government is negligible before it. Will
Bardoli honour its pledge?
It is necessary to examine a suspicion that arises out of the
Government’s letter and the records of its Information Depart-
ment. In H.E. the Governor’s letter the reason for withdrawing
the Fathans has been stated to be deference to the people’s wishes,
whereas the Government’s Information Department claims that
there is likely to be little use of the Fathans now that the monsoon
has set in. The Governor [alone] would know what lies behind the
two divergent accounts. Let us, however, understand the inward-
ness of the reuon given by the Iifformation Department. During the'
421
QTlESTIONa ON XDTTOA.'nON-m
rainy season instead of resorting to confiscation and such other mea-
sures, that is, instead of resorting openly to a policy of repression,
there is the likelihood and the fear that it will resort to secret
negotiations with the people. There is a possibility that it will
invite the people, send out secret agents, hold out temptations,
coupled with threats, and adopt measures to divide them. 1 hope
people will beware of this mufBed blow.
pProm Gujarati]
17-6-1928
490. QJJESTIOKS ON EDUCATION-III
0,. 7. Do you not feel that just as it is necessary for students
to know three or four languages, it is also necessary for them to be
informed about the dogmas, rituals, injunctions and superstitions
of all the prevailing religions?
A. If we wi^ to create among students respect, tolerance and
love for every religion — which is indeed religi'® and not irreligion,
we should certainly instruct them in their principles. I do not consi-
der it very necessary to have a knowledge of the supentitions and
rituals. In a country like India anyone who goes about with his
eyes and ears open can see for himself the superstitions and rituak.
If we widi to adopt that which is virtuous, we should not at all
insist upon a knowledge of the superstitions and rituals of every
religion. It is possible that a good deal of the students’ time will
be taken up by our insisting on their gaining a minute knowledge
of whatever rituals and superstitions are to be found in our re-
ligion and trying to introduce any necessary reforms in them.
ft. 8. Since you believe in the system of vamas, do you not
accept that persons of different vamas should be given difiPcrent
kinds of education?
A. I do not feel that tiiere should be different kinds of education
for the different vamas. There is much in common among them
and our education should be, as it is at present, common to all.
One of the aims of education is to make men of students and he
who has become a man will easily understand the norms that apply
to and tiiould govern human bdngs. My conception of the var-
nas is that they are based on occupations and as the four vamas
have to earn their living through their own occupations, the special
features of each Aould be hereditary. Moreover, I do not interpret
the vama-dharma to imply that one vama can never have the
422 THE aOLLEOTED WOBXS OF MAHATICA GANDHI
virtues of tbe other three. A Brahmin will not earn his liveli-
hood by serving lihe a Shudra; nevertheless, if he cannot serve
or is a^amed to do so he is no Brahmin. True knowledge is
unattainable without disinterested service. And although the
Shudra will not live on the food received in the begging-bowl
after teaching the Vedas and other scriptures, nevertheless, in a
well-ordered society, he too will have a knowledge of the Vedas.
Q,. 9. Is it true that you say that vocational training includes
aU education and intellectual training is merely a fiiU of education?
If this is so why do you welcome college education?
A. It is as much true as it is false. Where there is blind wor-
ship of intellectual education, I would certainly say that vocational
training covers everything. In my definition of education, there
is no wall of brick and cement separating intellectual training
&om vocational training, but the latter includes the former, that
is, it provides scope for the development of the intellect. I would
make bold to say that a true development of the intellect is not
possible without vocational training. The knowledge a mason
requires to earn his livelihood is not education at all in my
opinion. His education should comprise a knowledge of the
place of his vocation in society, of bricks and their importance,
of the need for houses and what they should be like and how
closely they are connected with civilization. We often wrongly
believe that intellectual education implies a general knowledge
of events. A full development of the intellect is possible without
such knowledge. The educationist who turns the student’s brain
into a storehouse of innumerable facts has himself not learnt the
very first lesson in education. It must have been clear by now
what is said in the question is both true and false. It is false if
you accept my view of intellectual and vocational education. It
is true if these are regarded as mutually exclusive, if there is mis-
conception concerning education and if in framing the question
this misconceived education has been kept in mind. It should
now be understood why and under what conditions I welcome
university education. The university which' I visualize will consist
of masons, carpenter^ and weavers who will be truly intellectual
social workers, — ^they will not be only masons, carpenters and
weavers having a Imowledge of their trades sufficient merely for
them to earn their livelihood. From this tmiversity I look forward
to seeing a Kabir arise firom die weavers, a Bhoja Bhagat fi:om the
cobblers, an Akha from -the goldsmiths and a Guru Govind firom
the farmers. I regard aU these four as having received intellectual
education.
IXTTER TO BAICANANDA aHATTKRJEE
423
10. If vocational training is all that education is, why-
do you not entrust the Vidyapith to a committee of carpenters,
blacksmiths and weavers; let them then engage professors for
intellectual education as expert servants.
A. The answer to this question is covered by the answer to Ques-
tion 9; nevertheless, it has been reproduced with a view to
clariiying my meaning further. If I had with me weavers, etc.,
like Kabir, I would certainly hand over the reins of the Vidya-
pith to them and these professors who impart intellectual educa-
tion would not be ashamed to serve under them but rather consi-
der it an honour to do so. It is because we hatre not regarded
vocational training as part of education that those practising the
trades are regarded as inferior and we get little or no help from
the latter in social service work.
[From Gujarati]
Jfaoajivan, 17-6-1928
491. LETTER TO RAMANAKDA CHATTEBJEE
June 17, 1928
DEAR RAMANAKDA BABTT,
The only excuse for not acknowledging your letter together
with the registered book-padcet^ is that I have been altogether
overwhelmed with work and I am in arrears -with my corres-
pondence. Mahadeo Desai who generally attends to part of
the correspondence, moves between Ba^oli and Ahmedabad
and therefore he is unable even to look at it. And there ha-ve
been other causes to make me short-handed e-ven whilst I am
overwhelmed -with work.
1 am keeping the manuscript in front of me in the hope of
being able to read it the very first opportunity I can get. But
when that will be is more than I can teL
Yourt sincinly,
SjT. RAMAl^AimA Ghattbrjee
Frabasi Press
91 Upper GmaoiAR Road
Galoqtta
From a photostat: S.N. 13419
iTho manuscript of India in Bondag*: Htr Right tf Frudem hy Dr. J. T.
Sunderland was sent to Qandhiji for comments.
492. LETTER TO SURENDRJLKATH BISWAS
Satyaoraha. Ashram,
Sabarmatx,
June 17, 1928
MY DEAR FRIEND,
I have your letter.^ My heart is with you, but not my head.
As you know I have always been against workers living above
their means and incurring debts and then finding themselves in
trouble, I regard it as a vicious habit. How can I help you? Or
better still, the only help I can give you is to advise you even
to face the insolvency court, or to approach your creditors, sur-
render everything to them and then live the life of a labourer pure
and simple. I see no other way for us educated men, if we are
to serve India truly.
Tours sincorAy,
SjT. SURENDRAHATH BiSWAS
P 14 A New Park Street
Galootta
From a photostat: S.N. 13421
* The addressee had written that he had incurred certain debts as Ohair-
man, Reception Committee of the Bengal Provincial Conference held in Faridpur
in 1925. He had also incurred certain debts in his private capacity. Several
suits were pending agsuiut him and he was for some time put under arrest.
Appealing to Oandhiji,he wrote: “May I have the indulgence of begging of you
a letter of introduction? I want you to write only that you attended the Con-
ference and heard the Reception Committee had incur^ debts for defraying
tiie expenses, that I was the Chairman of the R.C. and am known to you and
that I as the Chairman need help from the generous public to pay off the debts.’*
493. LETTER TO FLORENCE K. KREBS
Satvagraha Ashram,
Sabarmati,
Jimt 17, 1928
DEAR ERIBND,
I have your letter. I shall be pleased to see you whenever
you can come to the Ashram. I am not likely to leave the Ashram
during the year. And when you come, you will of course stay at
the Ashram, if you can manage with very simple vegetarian fare
and comparatively simple life.
Tours sineoroljr,
Florenoe K. Krebs*
Care Post Master
Srinagar
Kashmir
From a photostat: S.N. 13422
494. LETTER TO N. C. BARDALOI
Satvagraha Ashram,
Sabarmati,
June 17, 1928
Mr. Banker has given me your letter. It has caused me pain.
The loan was given to you for a definite purpose at the instance
of Rajcndra Babu. And why should [you] mistake discipline for
dictation? Gan an organization be run successfully when everybody
wants to work without interference firom headquarters which gives
loans to workers? Surely, there must be a higher code of honour
regulating the relations between a volunteer organization and its
voluntary workers than between a purely budness organization
run for profit and Its employees.
But your last sentence simply amazes me. You say you will
not take any responsibilities, when you took responsibility at the
t An American traveller, who studied Eastern religions and wrote
for magazines
426 TBE aOLLEOTED WORKS OF MAHA.TliA OAMDHI
time you borrowed well knowing the conditions under which the
loan was given. And why should you want the presence of an
agent from the A.I.S.A. to help you? I can only say that the
loan is a debt of honour even more than a debt in law, which it
certainly is, and that you should honourably discharge it.>
Tours stncmly^
M. K. Gandhi
SjT. N. C. Bardaloi
Sanh Bhavan
Gatthati (Assah)
From a microfilm: S.N. 13623
495. LETTER TO SATIS CHANDRA DAS GUPTA
Satyaoraha Ashram,
Sabarmati,
June 17, 1928
DEAR SATIS BABU,
I have your letter. I am not worrying about Nikhil. Personal-
ly, I have resigned myself to his approaching death. What worries
me is the shock that it will give to Hemprabhadevi. Although
she has been writing to me bravely, I know what the actual fact
will mean to her and must mean to you also. But having gone
through the purgatory in the death of Maganlal, I am embolden-
ed in asking you to steel your hearts against giving way to grief.
He who gives must have the right to take away. And, alter all,
there is no taking away. “Death is but a sleep and a forgetting.”
Maganlal is Uving in a more real sense now than when he was in
the Besh. Every change that he himself would have desired but
perhaps could not have carried out is now in the course of being
made in the Ashram with a hearty will by the co-workers.
I wish I had the time to describe these to you.
To have a separate exhibition of our own side by side with the
Congress Exhibition, will savour of active opposition, which I
think we may not offer. I am quite clear about reffaining
from taking part in it, if mill-cloth is admitted. But I am not
at ^ clear about the propriety or the advantage of having an
exhibition in opposition to the Congress Exhibition, for it can
* A copy of the letter was sent to the Secretary, A.I.S.A.
IXTIBR TO a. VIJXYARAaHA.VAQHAI(IA.R 427
be interpreted in no other way. 1 would like you therefore to
think over this thing seriously.
The order from the Calcutta Corporation is a good stroke.
With love,
Bapu
From a photostat: G.N. 8917
496. LETTER TO JAWAHARLAL JfEHRU
June 17, 1928
MY DEAR JAWAHAR,
I have your two letters. The news about Kamala and Indu
is disturbing. I am hoping to have more definite information fi:om
you. I am tempted to suggest for both, and certainly at least for
Kamala, the poor man’s remedy, and that is hip-bath and sitz-
bath according to Kuhne’s system, and dieting together with sun-
bath. But I know that this is not practicable and that she will have
to go through the ordinary treatment.
I hope that there will be an agreed draft constitution in a
complete form brought out by the Committee.
From a photostat: S.N. 13420
497. LETTER TO C. VIJAURAGHAVACHARIAR
Satyaoraha Ashram,
Sabarmati,
June 17, 1928
DEAR FRIEND,
I have your warm letter as also your kind cheque. I know
that Vallabhbhai will very much appreciate it.
I agree with you that it will be a tragedy if the All-Parties
Committee does not bring out a full-fledged constitution. I know
that Motilalji is keen about it and therefore I am hoping that we
shall have a constitution from this Committee.
I did get from the Office the cutting contaii3ing your
interview. I read it with mudi interest, but I do not agree with
your remarks about Mr. Das. It is . however now unnecessary for
me to discuss the reasons for my chssent. Your afiection for me
428 IHB aOLLBQTED WORKS OR MAHATICA OAIfDHI
which 1 see running through that interview and which I have al-
ways prized was no new discovery for me.
I am asking the Manager, Toung Iiidia, to send you the re-
quired information.
Tours stnesrtly,
From a photostat: S.N. 13424
498. LETTER TO C. RAJAGOPALACHARI
June 17, 1928
Herewith letter from Ramachandrau which you would like to
see and appreciate.
Navajivan has been converted into a Trust. I have included
yoiu- name as one of the trustees. I hope you do not mind this.
The trustees are:
Sjt. Dattatreya .Balakrishna Kalelkar
„ Shankerlal Ghelabhai Banker
„ Jamnalalji Bajaj
„ Mahadev Haribhai Desai
„ Vallabhbhai Jhaverbhai Patel
„ Ghhaganlal Khushalchand Gandhi
„ Ghakravarti Rajagopalachari
„ Mohanlal Maganlal Bhatt
Many changes have been made in the Ashram. Two burgw
laries have also taken place, one of a serious nature. 1 have asked
Subbiah to describe all these to you.
Here is Ramanathan’s letter and my reply.*
Ends. 3 (5 sheets)
From a photostat: SJT. 13622
* Vidt “Letter to S. Ramaoathaa”, 16-6-1928.
499. LETTER TO 7ASUMATI PAJfDIT
Asebam,
Sabajeuiati,
Jimt 17, 1928
QHI. VASUMATI,
It was very good that you had the chance to see Sahasra-
dhara. The word is not sahastra, it is sahasra. Giving up of buffa-
lo’s ghee and milk applies to the Ashram only. It does not apply
when one goes elsewhere, although one who has well tmderstood
the distinction will give it up wherever he may be. At present
sufficient cow’s milk is available at the Asliram. Arrangements have
been made to get cow’s ghee from somewhere.
I dictated this letter before four o’clock in the morning. I
received a second one in the course of the day. I let Kamala
read the part containing the apology. Nowadays I get up early,
at three o’clock, [otherwise] I could not cope with my work.
Chi. Kusiim also insists on getting up at that time and I do not
object.
BUtsings fim
Bapu
From a photostat of the Giyarati: G.W. 480. Qourtesy: Vasumati Pandit
500. LETTER TO V. J. PATEL
. JUM 17, 1928
BHAISHRI VITHALBHAI,
Vallabhbhai, Swami and Jamnalal have arrived. I am en-
closing the draft herewith. I feel there is no need for us to go any
deeper into the matter. Just now let him do what he likes. If
the satyagrahis are true, victory is theirs and finally if they prove
to be weak, then it will be morning when they wake.
The saying that weak friends are no better than enemies is
being proved.
Everyone is extremely pleased with your work at present.
May you live long and do much.
VanUmatatm fim
Mohanoab
From a microfilm of the Giganti: S.N. 14445
501. LETTER TO PRABHASHA^KAR PATTANI
June 18, 1928
SUpTA BHAISHRJt,
1 had read the news that you had reached safely. This is
a letter of supplication. I have some lean cattle and dry cows
and some calves; it costs a lot to keep all of them in the Ashram.
If you can keep them in your estate it would be less expensive.
I can pay the expenses if you wish. If you think that this can be
done, please send Bhai Joshi here. This idea occurred to me just
because he is there. Alter he has come and seen and given you
the report, if you it proper you may offer shelter to the
Ashram cattle. I am making this esrperiment on behalf of the
Cow-protection Society. Does Lady Ramabai remember the
spimng-wheel?
VandmaiaTain Jhm
Mohandas
From a photostat of the Oiyarati: G.N. 5908; also G.W. 3222. Courtesy:
Mshcsh Pattani
502. LETTER TO G. D. BIRLA
Ashrah,
June 18, 1928
BHAI OHANSHYAKDASJI,
1 enclose with this two letters from fiiends* in Austria. Both
are most desexying. I consider it necessary to invite them to
India and make them acquainted with the country. For such
purposes I do not wish to make use of your donation. Bhai Jugal-
kishoreji takes pleasure in such matters. If you deem it proper,
send him all the letters. We have to send them ;^200. If he wishes
to make this donation the amount will have to be sent promptly.
Your health, I trust, is good. Read the Ashram rules^ carefully
and do send whatever suggestions you consider proper.
Tottrs,
Mohandas
From Hindi: G.W. 6160. Courtesy: G.D. Birla
^Mr. and Mrs. Standenath
2 Vid$ *‘Satyagraha Ashr^’*, 14-6-1928.
503. LETTER TO MANUAL AND SUSHILA GANDHI
Ashram,
Sababkati,
June 19, 1923
am. MANILAl. AND SUSHOA,
1 continue to get your letters. But 1 cannot say that they
satisfy me. You always say that both of you are pressed for
time; it is difficult for me to conceive what great work you have
on hand. But we both derive comfort fi:om the proverb that it is
better to have someone to call uncle than to have no uncle at all.
I had hoped for something better from Sushila but even if she lacks
Manilal s physical fitness she must have at least reached his level of
wisdom. But must you take on eadh other's defects, and notvir*
tues? I shall be pleased if you cast aside this great lethargy and
you will be benefited too. Other letters from Africa and elsewhere
always contain more news than is to be foimd in your letters. 1
must get a reply to my previous letter in which I have re-
minded you of the debts to the Ashram. If you want you may
coolly contemplate the fact that the debt will be entered in the
Bad Debts list but 1 cannot. At present significant changes are
taking place at the Ashram. I have no time to describe them now.
These days I get up before the four>o’clock morning prayers and die*
tate many letters, for only so can I cope with it somewhat.
Whilst dictating this, the four-o’clock bell has rung, so 1 stop.
BUssings from
Bapu
From a photostat of the OiyatatL: G.N. 4739
504, LETTER TO PTARELAL NATAR
The Ashram,
Sababmatz,
June 19, 1928
MY DEAR PYABEtAD,
1 dictate this because I am spinning and 1 want to save the
few minutes that will be required for writing to you in Gujarati.
I am eager to write to you at once to tell you that your arti-
cle is A h I have read it through, though hurriedly. But 1 find
43^ T£tB OOLLfiOrfil) WOlt£8 0» llAHAtlUtA GANDHI
nothing in it jarred and it is just the kind of thing that was
wanted for “outsiders”, not in the Government sense, but in our
sense. No one else, I am confident, could have written the article,
because no one else would have the penetration that you have.
You have shown why the struggle has been possible and how the
splendid orgaimation has come into being. 1 only hope that the
article will be copied widely by the Indian Press. This article
shows, and I never had any doubt ever since my reading of your
essay which was published in Tota^ India^ what capacity you
have, if you will only have confidence in yourself. Between you and
Mahadev I can safely forget all about [Toung] India and perhaps
never write a single line. However, let me hope and wait.
Mahadev is all right now. He will be up and doing in one
or two days. He is doing even now. You know what the cause
was. He had a fall at the well where he was fetching water. We
have very few labourers in the Ashram. You know that we had one
robbery and one burglary. There were nearly 50 robbers.
Surendra and Shankerbhai came in for a fair beating alongside
the workers at the Tannery. And I was so happy to find these two
amongst those who were beaten. The burglary was committed in
the store-room two days after the robbery, though I do not think
that they are interrelated.
There are many other startling changes. The common kitchen
has expanded to nearly 100 and the place where I was staying is
turned into women’s quarters. My ofiice is in Maganlal’s room.
The kitchen has been transferred to the kitchen attached to the
Ghhatralaya. I take my meals with the rest there. The other
things you must learn fi'om Imam Saheb if you open out to any-
body at all.
I hope that you are keeping your body in perfect form. Dev-
das has returned to Almora.
From a photostat: S.N. 13427
505. LETTER TO MOTILAL KEHRU
Ths Ashrah,
SABAlUlA’n,
June 19, 1928
DEAR MOTILALJI,
Sen Gupta writes to me saying that I should move the Gujarat
Provincial Gongr^ Committee to vote for you as President of
the coming Congress. Of course the idea appeals to me. But be-
tSTTER to S. 8. SUBRAltAlOAlt
433
fore I make any move at all, I ^ould like to know your own
opinion about it. Perhaps it is not yet time for Jawahar to oc-
cupy the tlirone. And bf the Committee that you are managing
brings up something substantial, it would be as well for you to
wear tlie crown. Sen Gupta suggests Malaviyaji as an alternative.
I will await your reply before writing to Sen Gupta.*
I was disturbed about Kamala’s health. Jawahar gave me
bad news. And he told me tliat doctors thought that Indu also
required attention. Doctors never scare me. But 1 should like to
feel that there is nothing wrong with Kamala and certainly no-
tliing wrong with Indu.
Tours sinsoroly,
From a photostat: S.N. 13624
506. LETTER TO K. S. SUBRAMAMIAM
Thb Ashram,
Sajbarma.t[,
June 19, 1928
MY DEAR SUBRAMAHIAM,
I have thought over Subbiah’s requirements and I feel that
he should have a clear Bs. 100 and if he has to live in a rented
house, his rent up to Bs. 20 should be extra. This arrangement
should be retrospective as from Ist of May. Therefore he .shmilrf
have the extra Bs. IS paid to him, half by the Association
and half by the Touag India Office. I am writing to Mohanlal to the
same effect, You will require JamnalaljPs and Mr. Banker’s sanc-
tion. Please receive the same and mal» the payment. I do not
need now to worry any more over this or to write to Mr. Banker
or speak to Jamnalalji.
BUssUigsfim
SjT. K. S. SUBRAMANIAM
A. I. S.A., Mirzapxir
Akmbdabad
From a microfilm: S.N. 13428
* Vids "Letter to J< M. Sen Qupta”, 21-6->1928.
WWT.9ft
507, LETTER TO SHJLKKARAN
The Ashram,
Sabarmati,
June 20, 1928
MY DEAR SHAHKARAM,
I have your letter. The list has always remained with me and
the acknowledgment was printed in Naoajivan without the list hav-
ing been got from me. I knew of the acknowledgment appear-
ing in Naoajineai only from your letter. About Tmmg India 1 was
myself looking over it and therefore I corrected the mistake yes-
terday and have the whole list printed, which you will see in
India of this week. It was all done before your letter came.
1 hope however to see that all the names appear in Jfasajivan. I
say I hope because I am so rushed just now that 1 may forget it.
Mahadeo had had a somewhat serious fall at the well where
he was drawing water. He was laid up for 5 days. He is better
now and in two three days he will be quite restored.
Now about your questions: Even though the cause for whidi
a donation was given may have been fiJ^ed, the balance left
cannot be used at the will of the donee, even though the cause for
which he uses it is superior to the cause that is fulfilled. For,
what the donee may consider superior may be bad cause in the
estimate of the donor. I have just now an instance of that cha-
racter on which I had to decide yesterday. A gentleman gave
Ss. 10,000 in connection with national schools to Jamnalalji.
That amount of money is still unused. Janmalalji wants to make
use of that money for national education, but for national education
which includes the untouchables. This is a superior cause as you,
Janmalalji and I would consider. But I have advised that without
the donor’s permission, seeing that the money is still unused,
it cannot be used. And the donor is certain not to give his per-
mission because of the disturbing introduction of the so-called un-
touchables. If Jam n ala lj i utilizes the money for a purpose which
the donor had never intended, he would be wrong and guilty of
the breach of the vow of asty^a.
With reference to the second question: I take your own
case. You have reduced yourself to comparative poverty by
throwing overboard your job. Surely, you are the richer for it.
And if your personal wants are still firmer reduced, you would be
Adciuab^p jul>olN(l 435
richer again. It is better that a man gives the whole of himself
than that he must retain a part for himself and a part for society.
And when a man reduces his wants to nil, he has given away his
whole self.
I hope now the thing is clear. I am keeping well.
From a microfilm: S.N. 13429
508. ACCUSED JUDGim
The Director of Information has entered into a remarkable
refutation of the allegations made in these pages by Mahadev
Desai regarding the conduct of the Fathans.^ Mahadev Desai having
had a serious fall at a well whilst he was drawing water is laid
up in bed and is therefore unable to write out his weekly notes and
therein take notice of this refutation. But the Director’s refutation
does not need a specialist. The admissions made in it are dama-
ging to his cause, which is the Government’s, sind his refutations
are imconvincing, where they are not utterly worthless.
But before I examine foe Director’s communiques, let me
make one point clear. What is it that foe Government is after in
publishing these communiques through foe Director of Inform
mation? Does it seek to substitute its own courts of law and be-
come judge in cases against its own officers? 1 freely confess that
so far as foe public are concerned, foe allegations made by foe
Satyagraha Publicity Office are ex-parte, unproved statemwts.
But for this Publicity Office there is no other course open to it.
Satyagrahis, even if they have no compunction about going to
courts of law, cannot go to foe Bardoli courts, where they Imow
they can get no hearing, much less justice, becasue their complaint is
not against private individuals but against Government officers,
and that too during a regime which very nearly approaches martial
law. The satyagrahis have therefore no other course open to them
but to acquaint the public wifo foe extraordinary nature of foe
coercive measures that foe Government has adopted, What how-
ever can be foe meaning of counter-aUegations by foe Director?
What can be foe value of his denials? He is not in foe same
plight as foe satyagrahis. The Government has all aufoority.
If foe allegations made by foe Satyagraha Office are untrye, the
Government has its own remedy. The Government little realizes
that it has lost all credit and that even where statexnents made on
1 This appeared in Toung India iwues of May and June, 1928.
436 fdB dOLL^tBD VfOIdtB OF itAitA'tUA OASbtit
its behalf are true, they are suspected by the people as untrue.
Such is its black record. If then the Government has evidence
to show that the allegations are untrue, let it appoint an impartial
open committee of enquiry and the Satyagraha 0£Bce will under-
take to prove every statement made by it and apologize and other-
wise suffer where its statements caxmot be sustained. But the
Governor’s long and copious letters to public men leave no room
for any such hope. 1 therefore welcome the resolution that Sjt
Munsbi has adumbrated in his powerful letter addressed to the
Governor announcing his resignation. I tender my congratulations
to Sjt. Munshi for his resignation and more for his brave letter.
I hope he will carry out his resolve to get together a commit-
tee of investigation. Let him get the soundest men and if 1 may
venture to suggest, let him take a leaf out of the Government
book and get colleagues drawn from the various communities. Let
him get one Farsi, one Mussulman and if possible one Christian,
whether English or Indian, and let there be for this self-appointed
committee a proper reference within which it would work, and if
it would take a little more trouble, I would suggest that it
tiiould not confine its investigations merely to the coercive mea-
sures but extend them to the case of the satyagrahis regarding the
enhanced assessment. I hope too that the committee will invite
the Government to send its witnesses to present its case. That
the Government may not condescend to send witnesses to such a
committee is highly likely. If it does not, it would provide one
more cause for its condemnation.
Now for the Director’s communiques. TTie Governor says
that the Pathans are to be withdrawn in order to “remove any
misunderstanding”. The Director says that they are being with-
drawn as owing to the impending rains their services would be
no longer required. Which statement is the public to believe?
And if the Pathans are not. required because of the impending
rains, why is a glorified edition of the Pathans in the ^ape of
armed police with a special ofihcer and working under special
magistrate required? The people will be excused if they suspect
behind the withdrawal of the Pathans a sinister design still further
to encompass the satyagrahis of Bardoli and awe them into
subjection.
Another communique denies that one of the Pathans was only
the other day caught red-handed in the act of theft. The denisd
is set forth in the language of a judge as if the Director had.
both the complainant and the accused present before him and
had come to the definite conclusion. 1 have before me the state*
AaauszD juDoma 437
ment submitted to Sjt. Vallabhbhai Patel, as President of the
Railway Union, by the Pathan watchman at Bardoli station who
caught the man red-handed, along with the knife and the stolen
salt. He states therein that the police authorities were trying to
water down evidence and coercing him to withdraw the com-
plaint. But the Director comes to the following pontifical conclu-
sion: “The police have found the case to be one fit to be classed
as untrue.” No wonder because the railway Pathan will not lend
himself a tool in the hands of the police. Of equal value is the
statement that “the Deputy Superintendent of Police can defi-
nitely state that the photographs taken by non-co-operators were
not taken during the commission of the so-called theft”. But the
admission that the accused Pathan was on the railway platform,
that he did pick up a handful — as a matter of fact two bundle-
fuls— of salt sufficiently damages the Government. Who does not
know that when people caught red-handed are sought to be pro-
tected, the acts witnessed are watered down by a corrupt police?
In this instance salt became waste and came to be picked up
from the groimd. And since it is inconvenient to have a Pathan
with a knfie, possession of a knife by the Pathan is denied. I have
had the good fortune to know Palbans in South Africa. I have
had equally good fortune to know many here. Their bravery
when they are not spoiled is unquestioned. But I cannot recall a
Pathan without a knife. But the so-called non-co-operators do not
claim implicit trust in their allegations. They daim an impar-
tial investigation. Not so the Director of Information. He claims
the authority of a judgment for ids statements.
The second denial is just as embarrassing to the Director as the
first. It is not denied that a Pathan threatened Ralyanji, but it is
denied that he threatened to stab him. TRe threat, it is said, was
held out because the Pathan objected to being photographed. The
Director gratuitously adds that non-co-operators are well aware
that the Pathans object to being photographed. I am one of
the non-co-operatoTS. But I have not known a Pathan yet to
raise such objection and I have known many Pathans to have
been photographed and I have known some who had been eager
to be photographed. I understand from Sjt. Vallabhbhai that the
very Pathans were, until they discovered ffiat the camera was be-
ing used to discredit them, anxious to be photographed. He fur-
ther assures me that if he got the opportunity he wants, he would
be able to show how and where the objection was manufactured.
And we aU know that the King of the Pathans, His Majesty Ama-
ntillah, has willingly submitted to the tortures of photographers.
438 THE aOLLEOTED WOBES OF MAHATHA OAKDBI
But in ttie forest of words that the Director has brought into his
assistance, one thing stands out clear, namely, that Kalyanji was
threatened. By the way, let me make this dear, that the satya-
grahis in Bardoli are not today offering non-co-operation. On the
contrary they want to co-operate with the Government in finding
out the truth about assessment. As non-co-operators they could
not have asked for a comihittee. They could simply have repu>
diated the authority of Government. But they have not done
so. Their satyagraha is merely confined to securing justice firom
the Government of the day.
The third refutation is about the pulling of a woman by a
Fathan out of her house. It is admitted that a Pathan stood
in an open doorway. It is not stated why he should have stood
in an open doorway in a private house. It is admitted also
that a woman came forward to say that ^e had been pulled and
pushed by a Pathan trying to enter the house. The valuable in-
formation is then given to the public that this woman a few days
afterwards excused herself to Mr. Benjamin who taxed her
with the falsehood by saying: “What was I to do?” Surely cross-
examination of the woman is here required before any value can
be attached to Mr. Benjamin’s statement.
The fourth refutation is about the indecent behaviour of a
Pathan. Here too the fact of the nudity of the Fathan is not
denied. But what is stated is that there was no indecent inten-
tion behind indecent appearance. And the absence of indecent
intention is sought to be inferred from the practice of the vil-
lagers answering calls of nature at aU kinds of places in villages.
An intelligent public can easily draw its own inference firom
such a denial.
Of the same type is the denial about another Pathan expos-
ing himself before two girls.
In the sixth refutation about the indecent assault comirdtted
on a woman the assault is haltingly admitted. But the Director
naively says: “It is possible that someone acted as Rehmat states,
but there is no evidence that the man (if any) was a Fathan”, as
if the evidence of Rehmat herself to the effect that it was a Pathan
who committed the assault is of no consequence. The Satyagraha
Office has the statement made by the cartman who rescued
Rehmat to the effect that the assailant was a Pathan employed by
Government.
I have taken only a few samples from the communiques and I
have analysed the one that has special reference to Young In^Ot
for I daim for this journal such absolute impartiality and insistence
AQQU8BD JUDOmo 439
upon truth as is possible for erring human beings. All the writers
in Toung India have to append at least their own initials. Sjt. MaJia-
dev Desai is himself a lawyer. By over ten years of practice of the
profession of journalism he may be claimed to be a fairly trained
journalist. As such he must among several qualifications possess
that of being able to sift fact firom fiction. He goes periodical-
ly to Bardoli in order to see things with his own eyes and hear
with his own ears. It may be presumed that he has a reputation
to lose. I therefore felt constrained while he was on his back
to study his notes which are the subject-matter of the refiita-
tion as also the Director’s notice of his notes and I at once saw
that Sjt. Mahadev Desai had nothing to be ashamed of and that
the Director’s refutations did not contain anything to shake
Mahadev’s estimate of the facts that he observed in Bardoli.
The Director is conveniently silent about the brutal beating
of the buffaloes by the Pathans who in one instance battered a
poor beast to death. And does he know that though he proclaim-
ed in one of his communiques that the resignations given by the
talatis and patels were under duress, the patels and talatis have
emphatically repudiated the calumny?
The communiques as also the Governor’s letters make mudh
of the fact, that the Government could not be blamed for having
brought m Pathans, as Banias m Bardoli had also Pathans as
their watchmen. Neither the Governor nor the Director seem to
know that nobody in Gujarat relishes the idea of anyone hiring
the services of Pathans as watchmen, etc. Not that the people of
Gujarat have any ill will against them, but there is a sinister
motive bdiind the hiring of Pathans, and those who hire such
service do not take care to pick out the noblest amongst them.
On the contrary, they take good care to get hold of men who may
be capable of doing the greatest mischief. And if the selfidi Banias
and others do not mend, they and the rest of the people of Guja-
rat will have to pay a heavy price for getting hold of bad charac-
ters and exploiting them for their own purposes, be they Pathans
or others. But when a Government copies a practice that is
known to be essentially bad and distastefvd to the people in gene-
ral, it heaps wrong upon wrong and should not be surprised if it
comes in for an extra dose of blame. There could be no other
meaning in the Government sending Pathans to Bardoli than the
meaning that attaches to the hiring of the services of Pathans by
private individuals. And what inference can the Governor or the
Director want the pubUc to draw from the fact that some Pathans
are not foreigners? Surely both must have the sense to know
440 THE aOLLBCTBD WORKS OR ICABATUA GANDHI
that the olgection raised in Bardoli was not against Pathans as such.
The word Tathan’ there has a different connotation. As used by
the people in Bardoli it means an essentially bad character, — ^a
hooligan. The people of Bardoli would welcome all the good
Pathans &om wherever they may come. And alter all, it was a
railway Pathan who came to the rescue and made the statement
to VaUabhbhai about a fellow Pathan. The objection then is not
to the race but to the character of men posted in Bardoli. There-
fore the situation is not altered in the slightest degree by the
Government’s withdrawal of Pathans, when they have sent instead
an armed police. Let it not be said of the Government that if the
people of Bardoli resented whips in the shape of Pathans, they
received scorpions in the shape of armed police backed by spe-
cial magistrates.
Young India, 21-6-1928
509. BARDOn BUNGLE
The more the Government excuses itself in the Bardoli case,
the more it accuses itself. The long letters of H.E. the Governor
written to Sjt. Munshi make confusion worse confounded and do
not improve its position even in the estimation of a constitu-
tionalist as Sjt. Munshi claims to be.
The Governor’s letters altogether evade the issue. His Excel-
lency claims that another inquiry has already been made and as-
sures his correspondent that “there is not one member of Gov-
ernment who is not fully satisfied as to the justice of Govern-
ment’s action and in fact I should use the word ‘generosity’ ’’.
This is moving in a circle. If the Government were to make
fifty inquiries of the type mentioned in the- -correspondence, they
would not improve matters for it. On the contrary, these inqui-
ries would prove its perverse determination to give a stone
each time the Bardoli people ask for bread. They do not want
a hole-and-corner inquiry in -which they are not usefully and
effectively represented and which is not open and independent.
They contend -that what the -Grovemment regards as just, even
generous, the people believe to be unjust and oppressive. They
contend, and these columns have attempted to show why, that
Mr. Jayakar’s and Mr. Anderson’s reports are worthless, full of
mis-statements and errors even of calculation.’ They undertake
IW* “What> the Bardoli Oase?”, 14-6-1928.
BARDOLI BUNGLE 441
to substantiate their contention before an open, impartial and
independent committee.
The Government proudly and with fatiguing reiteration tell
the public that they accepted neither Mr. Jayakar’s rate of assess-
ment, i.e., 30 per cent increase, nor Mr. Anderson’s, i.e., 29 per
cent increase (a generous reduction indeed upon 30 per cent)
but that they reduced the increase to 20 per cent. And now we
are informed by the Governor that this reduction was not only just
but even generous. What the people want is not generosity but
justice pure and simple, and they submit that even the 20 per cent
increase is unwarranted by facts, unwarranted by the condition
of the agriculturists. His Excellency on the otixer hand pro-
tests that if a committee was appointed, it would be found that
the increase should have been much higher. If that is the
sincere belief of the Gk)vemment, why does it not accept the very
reasonable prayer of the people for the appointment of a proper
committee by whose decisiou they declare they arc willing to
abide?
When the people challenge the findings of officers of the
Govenunent, it is monstrous, it is insulting to throw in their
teeth the reports of other officers who base thek conclusions upon
mere documents often vamiriied and more often superficisil. If
the Governor is desirous, as he professes to be, of acting on the
square, let him accept the honourable offer sealed and sanctified
as it is with the sufferings of the people for whom His Excel-
lency makes in his letters profuse avowal of anxious sympathy.
But, declares the Governor, the “outsiders”, whom the Com-
missioner, N. D., has made famous by his insulting libel, stand in
the way of the full flow of that sympathy. If they are in the way
of the agriculturists, “who”, the Governor claims to “know
well”, “would all pay up the assessment as many are now doing,
if they are allowed to”, why does he not summarily remove these
objectionable tresspassers? The Government has been hitherto al-
ways found to be resourceful enough to remove all the “tall
poppies” it has discovered inconveniently in its way. Why then
is it leaving alone this (in the elegant language of the Commis-
sioner, N.D.,) “swarm of agitators from Kheda living on the poor
people of Bardoli” and allowing the hmoceiit peasants to become a
prey alike to the “agitators” and the Pathans now to be replaced
by the organized police drafted into Bardoli?
The Governor is in such a hurry to justify
position and discredit Sjt. Vallabhbhai Fate
companions, that forgetfiil of his statement in oi
442
TEB aOLLEOTED WORKS OF KAHATUA OANOm
were 40 Pathans, in another he says there were only 25. But of
the Pathans I shall have to say more in another article.
The GSovemor seehs to justify the assessment in Bardoli on the
ground that the people of Ghorasi who are similarly assessed have
not resisted the enhancement. I know nothing of the case of
Ghorasi. But I do know this that many a wrong has been submit-
ted to before now by the people of India earning for them (in their
case) the uncomplimentary title of “the gentle Hindoo”. It may
be that the people of Ghorasi are too weak to resist the levy, where-
as the people of Bardoli having been under healthy influence for
the past six years have foimd themselves strong and willing enough
for sufleiings that must be entailed in resisting a Government that
has become notorious for its uixscrupulousness and fiightfulness.
Here is the naked paw. Says Excellency:
Why shoTild Government give up its imdoubted right of adminis-
tration to, as you suggest, the decision of some independent committee?
I am anxious to meet the situation in every way that is possible, but no
Government would be worth the name of Government which allowed
such a thing to happen.
“The undoubted right of administration” is the uncontrolled
licence to bleed India to the point of starvation. The licence would
be somewhat controlled if an independent committee were appoint-
ed to adjust the points in dispute between the people and the
executive authority. Let it be noted that the independent com-
mittee does not mean a committee independent of the Govern-
ment. It means a committee appointed by the Government of men
known to be independent of ofiElcial pressure and authorized to
hold the enquiry in the open with the right to the aggrieved people
to be duly and effectively represented. But such an open enquiry
means the death knell of the secret, autocratic revenue policy of
the Government Where is, in the modest demand of the people,
the slightest “usurpation (ff the functions of Government”? But
even the least check upon the utter independence of the executive
officers is enough to send the Government into a fury. And when
the British lion is in a fury in Biiti^ India, God help the “gentle
Hindoo”. Well, God does help the helpless and He only helps
when man is utterly helpless. The people of India have found
in satyagraha the God-given infallible gondioa of seff-suffering.
Under its stimulating influence the people are slowly waking up
from the lethargy of ages. The Bardoli peasants are but showing
India that, weak as they are, they have got the courage to suffer
ffir their convictions.
NOTES
443
It is too late in the day to call satyagraha unconstitutional. It
will be unconstitutional when truth and its fellow — self-sacrifice —
become unlawful. Lord Hardinge blessed the South Afidcan
satyagraha and even the aU-powerful Union Government grace-
fully bent before it. Both Lord Chelmsford, the then Viceroy, and
Sir Edward Gait, the then Governor of Bihar, recognized its legitim
macy and efficacy and an independent committee was appointed
resulting in adding to the prestige of the Government and resulting
in the ending of a century-old wrong. It was then recognized in
Elheda and a settlement, reluctant, half-hearted and incomplete as
it was, was made between the Government agents in Kheda and
those who were guiding the movement and the people. The then
Governor of the Central Provinces condescended to treat with the
Nagpur Flag satyagrahis and released the prisoners and recognized
the right claimed by the satyagrahis. Last but not least Sir Leslie
Wilson himself when he wsis yet untouched by the atmosphere
of the “most efficient service in the world” recognized its efficacy in
Borsad and granted the Borsad people relief.
I wish both His Excellency the Governor and Sjt. Munshi
will take note of these facts that have happened within the past
fourteen years. Satyagraha in Bardoli cannot now be suddenly
declared unconstitutional. The fact is the Government have no case.
They do not want their revenue policy to be challenged at an
open enquiry. If the Bardoli people can stand the final heat,
they will have the open enquiry or the withdrawal of the enhance-
ment. It is their undoubted right to claim for their grievance
a hesuing before an impartial tribunal.
Toung India, 21-6-1928
SIO. MOTES
A N0B1.E Soui. Gone
As I am writing for Toung India, I have a wire firom Nilkanth
Babu advising me of the death at Sakhigopal of Pandit Gopa-
bandhu Das who was one of the noblest among the sons of Orissa,
the land of sorrows and tears. Gopabandhu Babu had given his
all to Orissa. I heard of him and his sterling character and stead-
fastness when Sjt. Amritlal Thakkar was sent to Orissa in 1916
to distribute relief to the famine-stricken. Sjt Thakkar used to
write to me how Gopabandhu Babu braved inconvenience and
disease in struggling to help the helpless. He gave up his prao-
444 THE aoiXEOTED WORKS OF MAHATMA OAHDKI
tice and his membership of the Legislative Council during the
Non-co-operation days and never wavered. What was more for
Tiim was to stake the existence of his dearest creation, the Satyavadi
School. He braved the taunts of some of lus closest friends and
persisted to his eternal honour in what they considered to be his
folly. His one ambition in life was to see dismembered Utkal uni-
ted and happy. He had lately become a member of Lala Lajpat
Rai’s society and was planning to make khadi an efiScient vehicle
for the economic relief of poverty and flood-stricken Orissa. The
country is the poorer for the death of Pandit Gopabandhu Dm.
Though he is not in our midst in the flesh, he is in our midst in
the spirit. Let that noble spirit guide the workers of Orissa, let his
death result in a larger dedication to service, greater effort, greater
self-eflFacement and greater unity among the scattered workers
who are too few for the national requirements. I tender my condo-
lences to the relatives and the many disciples of the deceased
patriot.
A Shame upon Yotmo Men
A correspondent sends me a newspaper cutting showing that
recently in Hyderabad, Sind, the demand for bridegrooms has
been increasing at an alarming rate, an employee of the Imperial
Telegraph Engineering Service having exacted Rs. 20,000 as cash
dowry during betroAal, and promises of heavy payments on
the wedding day and on special occasions thereafter. Any young
man who makes dowry a condition of marriage discredits his edu-
cation and his country and dishonours womanhood. There arc
many youth movements in the country. I wish that those move-
ments would deal with questions of t^ character. Such associa-
tions often become self-adulation societies, instead of becoming
as they should be, bodies representing solid reform from within.
Good as the work of these bodies is at times in helping public
movements, it should be remembered that the youth of the country
have their reward in the public appreciation they get. Such work,
if it is not backed by internal reform, is likely to demoralize tlie
youth by creating in them a sense of unwarranted self-satisfaction,
A strong public opinion should be created in condemnation of
the degra^g practice of dowry and young men who soil their
fingers, with such Ul-gotten gold should be excommunicated from
society. Parents of girls should cease to be dazzled by English de-
grees and should not hesitate to travel outside flieir little castes and
provinces to secure true, gallant young men for their daughters.
445
to jn k. sw Gnt>tA
A Tmeute
In a letter to Mahadev Desai thus writes Mr. H. S. L. Folak
about the death of Maganlal Gandhi:
I can fUlly enter into your appreciation of the disaster that has
befallen the Ashram by Maganlal's sudden passing. It was as though I
had lost an own brother. You, of course, know far better than I how
tremendously important he was to the life and purposes of the Ashram,
and how much he symbolized its ideal and practical character. It seems
incredible that this dear, cheerful, smiling brother, with whom I had
exchanged so close and affectionate an embrace on my last day at the
Ashram, should have passed in the physical form from among us so
suddenly. He has died, as gallantly as any knight of old, on the battle-
field.
Maganlal and I, as you know, worked doscly and always har-
moniously at Phoenix. Indeed, cheerfulness and harmony were the key--
notes of his character, and a supple courage that adapted itself to meet
the needs of each new trial. Of late years we met only upon my occa-
sional visits to India, and then only for brief periods, but I always fell
reirahed and stimulated by this renewal of an old and affectionate com
radeship.
He has leff a noble and shining example for us all, and I feci very
sure that, though he be absent really in the flesh, his spirit will move
among you perhaps more really than if he had remained in the form that
vras so familiar and dear to us.
Many of us in the Ashram are realizing the truth of the last
observation.
Toung India, 21-6-1928
SIL LETTER TO J. M. SEN GUPTA
The Ashram^
Sabarmati,
June 21, 1928
mr DEAR SEN OUPTA,
I have your letter about the President of the forthcoming
Congress. I like your suggestion. But before deciding upon the
thing finally, I want to know Panditji’s own mind. I have there-
fore written to him in the matter^ and, as soon as I hear firom
him, I hope to write to you further and more definitely.
I ride “Letter to MotUal Nehru”, 19-64928.
446 Tffib aoLLfitfitb Wdiu^ tv UaMmSUa. OAMbfit
I Had your letter about the Exhibition. It does not satisfy
me. But evidently in this matter we shall have to agree to differ.
As you know I hold very strong views about swadeshi. But if they
do not commend themselves to Bengal, I must wait till Bengal
is converted or I collapse. However, I may not argue with you. I
shall watch the developments there. 1 see no difference between
what you write to me and the information that was given to
me. Let me conclude by saying that I am not against machin-
ery as such, but 1 am opposed to machinery that may be de-
signed to displace the masses without giving them any adequate
and satisfactory substitute.
Tours sineereff.
From a photostat: S.N. 13626
512. LETTER TO ETHEL ANGUS
Saiyaoraha Asbram,
Sabaruaxi,
JuM 22, 1928
DEAR FRIEND,
I have your letter for which I thank you. If I succeed in
going to Europe next year and if it is at all possible, I should
certainly accept your kind hospitality. . I have no doubt about it
that I have many fiiends in England as in other parts of Europe.
Mr. Rajagopalachariar is making steady progress with his
Ashram in the South. I am taking the liberty of sending your
letter to him and I know that he will read it with interest and
joy-
I thank you and Rev. John Todd Ferrier for his books. Much
as 1 should like to read the several books that fiimids send me,
it is difficult , to find time to read them. But I have glanced
through some of the books sent by you. The argument about
purity of food naturally makes a forcible appeal to me.
Tours sinsertfy,
From a photostat: S.N. 14334
513, LETTER TO RAMLAL BALARAM BAJPAI
Satyaoraba Ashram,
Sabarmaxi,
Jim 22, 1928
DEAR FRIEND,
I have your letter. I have gone through the article of Miss
Mayo, which you sent me. I have no desire to reply to the libel.
If there are people who believe in this story invented by Miss
Mayo, no repudiation on my part can give any satisfaction to
such people.
Thank you for your kind enquiries about my health. I am
keeping fairly well.
Tours sinemljf,
SjT. Ramlal Balaram Bajpai
209 Sullivan Flaoe
Brooklyn
New York
U.S.A.
From a photostat: S.N. 14337
514, LETTER TO K, SRimASAN
Satyaoraha Ashram,
Sabarmati,
Jim 22, 1928
MY DEAR SBINIVASAN,
I have your letter and the cheque for Rs. 11. You certainly
deserve upbraiding if the money that you got for yomself was
not needed by you.
It gives me great joy to find that you are keeping your promise.
I wish you will not be ashamed of spinning b^ore your friends.
If you believe it to be good, let them see what you are doing.
Tours sinemiy,
SjT. Bl. SRUnVASAN
MaROONI WlRELBSS COLLBOB
Chelmsford
Essex
From a photostat: S.N. 14338
515. LETTER TO DEVI WEST
Satvagraba Ashram,
Sabarmati,
June 22, 1928
I have your letter. I had the charming photograph^ also.
I call it ‘charming’ because it is lifelike.
Wh^t you say about Maganlal is too true.
I wish I had the time to describe the many changes we have
TTiaflft in the Ashram. Frabhudas has just now descended from the
hilla where he was convalescing. Krishnadas is here and so are
nhliaganlal and his wife. His parents are also here for the time
being. Devdas is m the hills, 1 am keeping fairly well. It is
possible that we may meet next year. If aU goes well, I might
visit Europe next year.
From a photostat: S.N. 14339
516. LETTER TO HORACE ALEXANDER
Satyaoraha Ashram,
SABARMA'H,
Jim 22, 1928
D3SAR FRIENn,
I have long delayed replying to your letter, as 1 have hoped
to send you a fairly lengthy reply. But I see that I am not likely
to get sufficient leisure for attempting a very full reply in the near
future.
What you say about silent prayer and congregational silence I
understand and 1 appreciate also in theory.^ When 1 was in
South Africa, 1 attended several such meetings. But I was not
mudi struck with the performance. In India, it will fall flat.
After all, there are many ways of worship and it is not necessary
to graft new ways, if old ones will answer. I am myself not satis-
fied with what we are able to do in the Ashram. I caimot procure
1 Of the addressee
3 The addressee, who had earlier visited the Ashram, had written stiggeat-
ing observance of united silence on the pattern of Qjiakers.
449
LETTER TO 0. RAJAGOPALAOBARI
a devotional mood all of a sudden or in an artificial manner.
If some of us in the Adiram really have that mood whilst at prayer,
it is bound to have its effect in due course. It is because of the
belief that there are some earnest soula< in the Ashram who ap-
proach the prayer time in a proper devotional mood, that I have
persisted in retaining the congregational prayer meetings in ^te
of odds and sometimes even severe disappointments. I may be
partial, but my own e3q)erience is that our prayer meetings are
very slowly but surely growing in dignity and strength. But I am
painfully aware of the fact that we are far far away from what
we want to achieve. Nevertheless, I shall bear your suggestions in
mind. 1 have already discussed them with friends.
You seem to thii^ lightly of my having invited suggestions
with reference to sanitary matters. In my own humble opinion
we needlessly divide life into water-tight compartments, religious
and other. Whereas if a man has true religion in him, it must show
itself in the smallest detail of life. To me sanitation in a com-
munity such as ours is based upon common spiritual effort. The
slightest irregularity in sanitary, social and political life is a sign
of spiritual poverty. It is a sign of inattention, neglect of duty.
Anyway, the Ashr^ life is baaed upon this conception of funda-
mental unity of life.
Xaun anmtlyi
M. K. Gandbi
Horaoe O. Albeander, Esq,.
WOODBROOK
Sblly Oak
BiRMIMOHAM
From a photostat: O.N. 1405
517, LETTER TO C. RAJAGOPAUCHART
The Ashram,
Sabarmati,
Sum 22, 1928
1 have decided to help Qanesan to the extent of Bs. 8,500
by way of loan against the security of four publications: 1. Sat)Uh
graha in South J^a, 2. Gandhiji in Cgflon, 3. Stm Months wiA
Gandhyi^ 4. Eeotumes KhaMor. But I would like you to help
1 The title of the volume by Kvishnadas is iSImit Months with Mohotou
QanUd.
XXXYl-29
450
THE aOIXEQTED WORKS OF MAHATMA GANDHI
him and guide him. He was inclined to throw up the sponge
and retire from the publishing business entirely. I thought that
was unmanly and I !^ve advised him to brave all difficulties
and survive the storm. I have advised him to secure your
guidance. 1 also suggested to him that he mi^t get Natesan’s
help. But 1 leave all that to you. If you v^ think that he
should do so, you will introduce him to Natesan, whom you know
so well.
The books are to be stored with Harihar Sharma. If you
have any other advice on the point, you will teU me.
From a microfilm: S.N. 13433
518. LETTER TO ESTHER MENON
Satyaoraha Ashram,
Sabarmati^
Jvnt 22, 1928
I have your two letters. Maganlal’s death has not only
upset all my plans but has prompted me to make what may
appear revolutionary changes in the Ashram. I must not there*
fore give you a long love-letter.
If all goes well and the friends in Europe still want me, 1
hope to find myself in readiness to go next year.
1 can understand your being ill in India, but why should you
be ill there. I expect you to return with your original bloom
and vigour.
How long do you both expect to be away? Where is Menon
studying?
Mrs. Esther Menon
Have, Asnaes
Denmark
From a photostat: S.N. 14336
519. LETTER TO BEN M. CHERRINGTON
Satyaoslasa. Asbram,
SABASMATIy
June 22, 1928
DItAR FRIEND^
I have your letter. You altogether overrate my ability to
help you. I however try to answer your questions to the best
of my ability.
Yours sinmslf,
Ben M. GHBRiuNaTON, Esq.
ExsormvE Secdretary
UmvERszTT OP Denver
Denver
Colorado
U.SJV.
From a photostat: S.N. 14335
[Enolosurb]^
I have never had occasion to study the history of the founda-
tions in the West My kaowledge of them being too cursory to
be of any value.
In my judgment, the growing need of the times however is
restoring to the things of the heart, that is, moral well-being, its
true place in life. Social science, according to my view, should
therefore be approached from that moral standpoint No tinkering
will answer the purpose. Your foundation^, ^erefore, if it is to
be true to itself, diould be utilized for subverting the system under
which the extraordinary accumulation of riches has been possible
in America. It would seem then that if you adopt my suggestion,
it becomes for the most part independent of monetary help.
In view of my answer to the fint question, I need liardly answer
the second. But I would say independently of the first that the
organization of the foundation round industiial, racial and inter-
natioiud relationships would be any day preferable to the tradi-
iThe questions, to which them are Oandhiji’s answers, an not available.
a xhe source has **iunetion**.
452
TBB aOLLSOTED WORKS OF UAHATUA. OANDHI
tional academic departments. If the view underlying my answer
to the first question is accepted, you will have to do original
research work.
In view of the foregoing the answer to this is unnecessary.
It would certainly be wise to have all nations, races and classes
represented. If you can take care of the youth, the citizens wiU
right themselves.
I should lock up in fairly commodious but not too comfortable
rooms a few professors and students and insist upon their finding
a way out of the present intolerable position, if you hold with me
that the present is an iatolerable position.
I am unable to answer this.
The idea is good. Perhaps the most effective way of securing
the proper type or exchange ^ visiting members would be to send
out a representative to the countries from which you may want
such members so that he may come in direct touch with the living
institutions of the country or countries in question.
From a photostat: S.N. 14262
520. LETTER TO VASUMATl PAJWIT
Ashram,
Sabarmati,
June 23, 1928
am. VAsuMAii,
I have your letter. As 1 dictate this, the four-o’clock bell is
ringing. Jaideyji has been guilty of a moral lapse; therefore I am
atoning for it by going on a three days* fast. Today is the second
day. 1 riiall break the fast on Monday morning. Except for a
slight weakness I feel nothing. Therefore there is no cause for
worry at all. Does the climate there suit you? Correspondence
is going on with Gurukul Kangri regarding better organization
of Kanya Gurukul.
Biettings Jhm
Bafu
From a photostat of the Ghgarati: CLW. 479. Qourtesy: Vasumati Pandit
521. LETTER TO SHJLNTIKUMAR MORARJI
Ashram,
Sabarmati,
June 23, 1928
am. sHAinmxTMAR,
I am dictating this letter to you at four o’clock in the morn-
ing. From this you can imagine how rushed I am. Mahadev
is still confined to bed with the injuries he had suffered. The
papers about Sumant have only been placed on the table but 1
have not been able to read them. Of course, the one to read
them is myself. I have so much trust in you that I believe that
whatever satisfies you will satisfy me. Bhai Sumant’s letter has not
created a good impression on me because I saw anger in it and
rage. But I shall write what I feel after 1 read it. I believe
that in this coimection I shall not be able to do anything either
through Sumant or in any other way. That is why I have not
insisted on disposing of the papers you sent me by putting aside
other matters. I do not think I shall be able to go to Poona just
now. If I do go, I should wish to stay in your hut. Premlilabehn
has long ago taken a promise that I should stay in her hut. I
have retained a proviso that 1 shall go only if I do not have
to go elsewhere for work.
Blusingtftom
Bapo
From a photostat of the Gi\jaratl: Q.W. 4787. Courtesy: Shandkunuur
Moraiji
522. LETTER TO BECUAR PARMAR
Ashram,
Sabarmati,
Jum 23, 1928
BBAISHRI BBORAR,
If the sons of a carpenter go in for business it would not be
considered proper, Only labourers are to be included in the
caste. I consider carpenters, cobblers, etc,, as Vaishyas. It is
difficult to reply to foe fourth question because there has been
454 THE aOLLEOTED WORKS OR >CA3BCATIlCA GANDHI
an mtermingling of castes but we can say in general that every-
one should stick to his occupation if it is not against morality
and has been carried on fix>m generation to generation. He who
is considered worthy of being admitted to the Satyagraha Ashram
will board at the Ashram only if he has no other means of sub-
sistence. The Managing Committee has decided not to admit
any newcomer for one year except under special circumstances
since a lot of changes are made and are still being made at the
Ashram. You will see in the Myamaoali that if you approve of the
regulations, you will have to stay outside for one year and observe
them. If you wish to be admitted at the end of the year you
will have to know and live the Ashram life from today. If at
all you wish to join the Ashram at any time, fost of aU you should
stay there for two or three days.
Vmdmatarttm Jhm
Mohandas Gandhi
From a photostat of the Gidaiati: G.N. 5571
523. QJJESTIONS ON EDUCATION-W
Q,. 11. In the aims of the Vidyapith it has been said that the
progress of India depends upon its villages and not its cities.
If this is so, why do you wish to convert our city boys? You
are free to give village education to village boys, but city boys
want to Uve city life. Why would you not give them tiie Itiad of
education that suits them? Moreover, the frmds for the Vidya-
pith come from cities. We shall say nothing if you carry the
ideals of the Vidyapith to the villages and collect money, food-
grains and cotton.
A. Fortunately, this question is not asked by many city-dwellers
or many students Hving in cities. How can city people, who are
beginning to repent, talk in terms- of village children getting vil-
lage education at their own expense? The Vidyapith was bom
as a result of city people turning their attention to villages. The
city-dwellers themselves took over running the Vidyapith after their
eyes opened. If it is intended chiefly to serve the villages why
^ould the villagers pay money for running it? Today even the
educational machinery of the villages has necessarily to be run
by the dty-dwellers. The very same allegations that the dty-dwel-
IcOT level against the GoVeroment can be levelled against us by
villagers: ‘Yon dty-dweUers have rpbbed ns in the past and still
455
OjOBSTIONS ON BDUOATION-IV
continue to do so. We diall be grateful to you if you will stop
doing so. We are prepared to let bygones be bygones.’ We woke
up when a few among us city-dwellers understood this. We became
aware of the grave injustice &at we have done to the villages and
we decided to make atonement for it. The first part of this con-
sists of non-co-operation with the Government with whose strength
and support it was and still is possible to suck the life-blood of
the villages. And the second part consists in our learning to
save ourselves from the results of co-operation as we gradually
understand the essence of non-co-operation. If we offered non-
co-operation and then sat down with folded hands, it could be
said that we had not understood the meaning of non-co-operation.
It is not enough not to help one who robs us of our belongings;
it is also necessary to stop him from doing so and make him give
up the loot. Then alone can we be said to have non-co-operated
with the robber. Non-co-operation can be violent or non-violent,
warlike or peaceful, one involving brute force or soul-force. We
have chosen the latter alternative in each case and hence we
have come to the conclusion that some of us dty-dwellers who have
robbed the wealth of the villages and live comfortably because of it
should, by way of atonement, serve the villages in some way and
offer them something in return. The Vidyapith was bom as a
result of this trend of thought and it is because some of us are
awake and are votaries of truth that we are day by day realisdng
the secret of non-co<^operation and, to that extent, are making the
Vidyapith purer. It will now be understood why the main p^rt
of the funds contributed by the dty-dweller diould be used only
for the purpose of educating villagers and that this can be done
at present only by the graduates from tiie cities who have been
trained by the Vidyapith.
It is my belief that it would be a betrayal of the people’s trust
in us if we used the funds received in the name of the Vidyapith
for some other purpose. Those who donated money did so under
the impression that it would be used to impart a type of educa-
tion different from that which is currently given and which would
be of the type described by me.
Q,. 12. Over the past eight years, the stress of the Vidyapith
has ^en on the abolition of untouchability. How many Antytfjas
have become vinitas or snatakas as a result a£ this?
A. I find the question strange and ignorant, for abotition of
untouchability never meant, and should never mean, that we nmke
graduates of youths regsuded as untouchal^es. It is possible that
some of them obtain these degrees in ^urse of time. That is as it
456
THE aOLLEOTBD WORKS 07 MAHATICA. GANDHI
should be. It is also ia the fitness of things that the Vidyapith should
always be ready to help such individuals. But to turn untouch-
ables into graduates does not in any way form pait of the pro-
gramme for the abolition of untouchability. The Vidyapith has
proved its partiality for and its adherence to the cause of aboli-
tion of untouchability by foigoing thousands, if not lacs, of rupees
and risking its very existence and by letting go help in the run-
ning of its administration from some individuals who were other-
wise quite able to give such help.
13. We see clearly that the absence of brakmaeharya has
led to physical and mental enfeeblement of the nation and endea-
vour and enterprise have slackened. Why then have you not per-
mitted the use of the word hrakamhaiya in the last dause about
the aims of the Vidyapith?
A. The question is well put. It is not proved that the absence
of brahmachaiya alone is responsible fi)r the physical and mental
weakening of the nation sind the slowing of sustained industry
and enterprise^ Why should we belittle such a divine thing as
brakmacha^a by linking it with physical exercise, which, however
good, is a transitory thing as compared to die former? The
Westerners do not practise braknuuhaiya, yet they are not weak
physically or mentally. Thdr untiring industry and spirit of
adventure are worthy of imitation. It can be said of Gurkha,
Pathan, Sikh, Dogra and British soldiers — all of whom have fine
physique — that none of them are hrahmaehans. They will outdo
the students of oui g^ymnasia in physical exercise. We can dte
many such examples, to prove that physical strength, a certain
kind of mental strength, ceaseless dilig^ce and adventure — aU
the four of these can be attained without practising brakmachcaya.
The hrahnmhaiya of my conception — one that leads to the attain-
ment of the Brahman — is di^ct firom the above. It is both the
means and the end; hence in order to practise it, I am perpared
to sacrifice my body. One who is enamoured of the physical
self will hardly be able to practise unbroken hrahmaehaiya. Citing
the examples of the Inahm^uaya of Bhishma and others here would
be misleading. If we take too literally the events described in the
Mdhdbhara^ the ihnnspaiia, etc,, we shall be led along the path of
untruth and fall headlong into a chasm. We shall certainly rise if
we understand their inner meaning and put it into practice.
The body is not a thing to be thrown away. It is a thing to
be preserved. If it has become the abode of Ravana, it is also
the Ayodhya of Rama; it is also Kurukshetra. We must nol^
therefore, ignore it, |t is neeessaty to keep it strong and healthy
457
QjOESTIOMS ON BDTTOA.'nON-IV
and so it must have exercise. When we say this do we not
give exercise its due? We preserve truth, and this amount of
inducement is sufficient and has been sufficient to make exercise
popular among students. On the other hand, if we try to esta-
blish an inevitable connection between exercise and brahmaeluaya,
not only shall we be guilty of exaggeration but there will be real
danger that a student who happens to lag behind in his exercises,
instead of correcting the error in his reasoning, will blame brahmof
chasya and give it up.
Brahmaehafya does not require the support of the desire for
physical strength. Its necessity can be proved in other and
much better ways. The West may have physical strength as well as
mental strength but where does it have spiritual strength? Why
envy that possession of someone by virtue of which we find that
they readily succumb to passions, cannot tolerate any opposition at
all, and use their will-power, diligence and courage for the pur-
pose of robbing another nation and destroying it? And why
imitate them? Since all their strength is related to what is
opposite of brahnachcaya, it has proved to be fatal to the progress
of the world in the right direction. That is why I have called it
monstrous. Here I do not wish to run down the West. There
arc many Westerners who are worshippers of truth and morality.
There are a number of brahmaekaris there too. They understand the
agonizing Western urge that I am describing here. Hence we can
imderstand and describe the outcome of all the Western tendencies
while at the same time having a feeling of love and respect for the
Westerners. Had the Western civilization been biult on the ideal
of brahmachaiya, the state of the world would have been very
different today and instead of being pitiable would have been
attractive.
In this way, realizing the fiightfiil results of lack of brahma^
eheaya in the world, it is desirable that we Should put the
ideal of brahmaekaya independently before the people. Full
development of the soul is impossible without brahnuutheuya. Without
it, man may act like a well-fed but wild horse without reins, but
he cannot become civilized. Without it, wholesome as wdl as
continuous activity and noble courage are impossible. Without it,
the mind may well appear to be strong; however, it will be slave
to a thousand passions and temptations. And though a body that
has been developed without brahmachaiya may well become strong,
it can never become completely healthy ^m the medical point
of view. It is not necessary to put on flesh and devebp the
mvi8<^eS( It has been my experience over a long perioti that
458 THE OOLLECriED WORKS OF MAHATUC/l OANOHI
without brahmaeharya it is impossible to have a body which, even
though lean, can withstand the rigours of heat, cold and ram
and remain totally free from diseases.
I can cite innumerable instances from my own life as well as
that of my colleagues of how every, passion destroys the strength
and soul of man. Hence I for one would say that although the
body may collapse or be wasted anyone who cares for the aintan
ought to preserve braknmhaiya.
The reasons for the physical and mental weakness of our
students are quite different. Child-marriages, the fact of ourselves
being the fruit of child-marriage, family responsibilities, lack or
inadequacy of wholesome diet due to poverty are some of them.
Let not the reader commit the error of equating lack of hrahmor
cheaya with child-marriage. Very great efforts are required to rid
the students of the evil habits that they have formed in their
ddldhood. Evil customs of society must be reformed; the artificial
burden imposed by education must be lightened. But since this
is an altogether different subject^ I shall not discuss it here. I
shall say only that our students will not be able to improve their
physique by physical exercise alone. We can obtain the desired
results only if a simultaneous effort u made on all fronts.
[From Gujarati]
^ODigivan, 24-6-1928
524. AT THE HOUR OF DOOM
The policy that the Government has been following in regard
to Bardoli would seem to suggest that the hour of its doom is
near! H.E. the Governor’s letters to Shri Munshi evoke sorrow,
pity and laughter. When anyone holding a high office writes
lengthy, discursive letters in his defenOe, we wonder why such
a person should do such a thing; we feel sorry for him and
then, since we caimot possibly take pity on him, we feel like
laughing at him.
H.E. the Governor has surpassed his predecessors in writmg
letters and advancing arguments and has got entangled in his own
arguments. In other words, we may say that his subordinates
who draft his letters have gradually got him into a knot. If
instead of defending the increase in land revenue, the Governor
appointed the conunittee demanded by the people, the misconcep-
tions of the people as well as those of their supporters would be
AT THE HOtm 07 DOOM
459
cleared. The Governor is like a person who claims to possess some-
thing and though in a position to show it refuses to do so, and
since he persists in his claim is treated as an impostor and laughed
at.
Moreover, the head of the Information Department of the
Gk)vemor who has come out in support of the latter has gone
to the most absurd lengths. He has tried to refute the details
cited by Mahadev Desai in his report on the misbehaviour of the
Pathans. It has been customary for the people to cry out when
they are subjected to atrocities. However, the Government
seems to have adopted a novel practice. The ruler, instead of
conducting an impartial inquiry into the people’s protests, sum-
mons the culprit to his presence, listens to his one-sided story and,
having dismissed the complainant, thinks he has done his duty. Why
should the Government appoint a peach as demanded by the
people to determine whether their grievances are real or otherwise ?
How can the guilty officials permit the appointment of such a
paaekl
The Government says that no one protests when some Banias
of Bardoli engage Pathans as watchmen; then what harm is there
in the Government doing likewise? This is much like trying to
dueld one offence with another. And how does the Goveinment
know that the people do not resent Banias and others engaging
Pathans ? The fact is that the people are harassed by the tendency
which is growing in Gujarat of engaging Pathans for duty as
watchmen and the like. Those who engage them, as well as others,
cannot in the end escape punishment for it. The point that the
Government wishes to make, viz., that all Pathans are not out-
siders, shows its absolute naivete. The people do not resent the
Pathans as such, they can have nothing against this community,
they cannot be against outsiders merely because they are
outsiders. They will always respect those among the Pathans
who are courageous and noble. Here the word Pathan implies
disreputable ci^acters, hired murderers. Unfortunately, there
are among the Pathans those who perform such evil deeds.
They come down from their mountains into India in search of
wealth. Indians, especially the unarmed, timid and peace-loving
people of Gujarat, are afi^ of such Pathans. Good, courageous
and noble Pathans would not come to India looking for employ-
ment as watchmen or gatekeepers. Banias and othqre look for
Pathan servants, and employ them because of their capacity for
harassment. Since Gujaratis can stand up to Ougaratis, timid
Bauias get no satisfactfon by employing them and do not regard
460 THB aOLLBOTED WORKS OF MAHATMA GANDHI
themselves well-protected. Because of their diort-sighteduess they
do not see the harm implicit in this. However, what is the meaning
of a powerful Government like the British Government imitating
timid people and employing Fathans against the people? Gould
this not be an instance of the mind turning perverse at the hour
of doom? I do not recall even this Government having acted thus
before.
But what surpasses the Governor’s letter and tiie notes of the
Chief of the Information Department is the Collector’s advice to
the farmers. This leaflet of *‘good advice” asks the farmers to be.
courageous and not to let themselves be caught in a trap. I And
in it nothing but falsehood from beginning to end and 1 feel pained.
The Collector regards satyagralia as duroffraha. Hiis ofBcer has
thought up a novel way to deal with Vallabhbhai and otiher lead-
ers. They are described as “persons who have no agricultural
land to lose”. The Collector, in the arrogance of his position, fails
to see that their honour is a thousand times dearer to them than
land and that the good of the cultivators is even dearer to them
than their own honom:. Having tried to discredit the leaders by
putting words into their mouths and ignoring them in every way,
the Collector has given to the farmers of Bardoli and Valod the sinis-
ter advice to pay up their revenue dues without delay and violate
the pledge that they themselves have taken and reiterated several
times. Tlie least that the farmers of Bardoli and Valod can do by
way of answering this immoral and degrading advice is not to pay
their dues until their demands are conceded. Land, household
goods and livestocks frequently come and go; but a pledge once
broken cannot be retrieved just as that which has been spat out
cannot be swallowed again.
We have had a true picture of the Govemmentis umeason-
ableness in the Governor’s correspondence with Shri Munshi. As
a result of this, the latter went to Bardoli, saw the people’s pli^t
at first hand and wrote . a strong and cogent letter to the Gover-
nor — on all of which he deserves to be congratulated. He has done
weU to proclaim his intention to form a committee and look into
the matter if tiie Government does not appoint a committee of in-
quiry. If that committee gets the co-operation of leaders of all
the major communities and inquires into the matter without
delay, &e satyagrahis would get a good opportunity to put their
case before the public. It is desirable that this conunittee should
not be content with only making an inquiry into the policy of re-
pression but diould also look into the people’s grievances regard-
ing land revenue. There is absolutely no doubt that an inquiry
‘a DIOmONARY* 461
conducted by sucb a conamittee wiU help greatly in solving this
problem.
(Trorn Gujarati]
Naoajwan, 24-6-1928
525. CATTLE-BREEDING
The reader is aware that es^edments in cattle-breeding are
being carried on in the dairy attached to the Ashram. The occa-
sion has not yet come for describing these experiments fully. One
of the aims of these experiments, however, is to breed good bulls.
Two such bulls are ready in ^e Ashram now. Those who are
keen on service to the cow or improvement of her progwy are ad-
vised to come and see these bulls and, if they wirii to buy them, to
noeet the secretary and inquire about their price and so on.
|]^m Gqjarati]
Naoajivmf 24-6-1928
526. *A DICTIONAJtr
An inmate of the Adiram who has read its Book of Rules criti-
cizes the vows in the following manner and then gives his own
definitions under the caption *‘A Dictionary”.
Although the definitions of the Ashrsin vows ore eriiauitive they
cannot be readily understood. It is not quite dear as to what one is
expected to do, hence I have put down the meanings as I have under-
stood them or, one may say, I have prepared a dictionary of vows.
Taars: One must renouttce artificiality at any coat and discover
one’s inmost nature.
NoN-vroLSNOB: One must not forsake any creature— man or beast.
Whenever there is firiction and consequent sufibring one should not try
to make the otiier party suflnr but take aU the suflhrlng on oneadfi
BaABiaaEUuavA; One should csdm down all passions— whedrer subfile
or gross— vdien they are about to overflow. One should always be dieet-
fiiL One should be engrossed all the twentyibur hours in holy matters.
AsvAir: One should sit down to a meal only when one is eztremdy
hungry and get up when one’s stomach is only half>fiill. One should not
touch food which has been prepaid by many persons with a great deal
of trouble and vdiich it likdy to add to one's temptations.
462 THB dOLUBOTED WOBXS 07 MAHATUA OAMDEI
Astsya: One should reduce one’s need to the very minimum.
Today’s needs oug^t indeed to be fewer than yesterday’s.
Apabioraha: On every Diwali and Holi day one must get rid of any
money in excess of Rs. 25 that one may have in one’s possession. No
one should have more money than he would require for a year’s ex-
penses.
Why expenses for a year?
Bodily Labouk: One should not spare oneself.
SwASBSBi: One should not be disloyal to one’s neighbours.
Fbablbssnxss: People are not awed by one who does not awe people.
Abouixon of UMTouOBABiLrrY: An intense feding that anyone
regarded as wretched and miserable is not more so than oneself.
ToLBXAiKiB: Giving up of the arrogant belief that what one cannot
perceive does not exist.
[From Gujarati]
Nasajivan, 24-6-1928
527. LETTER TO SADANAND
Tee Ashram,
Sabaruau,
JvM 24, 1928
UY DEAR SADANAND,
1 have your letter with the enclosure.
I did have the pleasure of seeing the Assam Planters. But I
have no recollection whatsoever of having told tbem that 1 was
satisfied with the condition of the labour in their plantations. On
the contrary, 1 remember having told them that my hurried visit
would not permit of giving a definite opinion about the special
condition of labour in the Assam Plantations and having told them
what was my test of the proper condition of labourers.
1 never agreed nor was there any occasion for agreement that
1 should abstain fiom political agitation among the labourers.
For, it is my invariable custom not to carry on political agitation
among labourers. I confine myself in dealing with laboiuers to
their own special grievances as I did in Qhamparan and have done
since in various parts of India.
You may make what use you like of tiiis letter.
2birf Atumly,
From a photostat: StN. 13430
528. LETTER TO LILT MUTHUKRISHM
The Ashram,
Sabarmat]^
Jaw 24, 1928
Enclosed are the addresses* of Muthukruhna’s wife and chil-
dren. Hjs brother-ia-law Mr. Pillay gave these addresses. He is
the Indian Interpreter in the Durban Magistrate’s Courts.
Tows sineortfy.
From a microfilm: SJf. 13435
529. LETTER TO NJLKAHTH
Tas Ashram,
Sabarmati,
Jaw 24, 1928
DEAR NHJKANTH babv,
Eveiry arrangement had been made to pack off CShhaganlal
on Friday. But that very day an unforeseen drcumstance prevent-
ed me finm sending him to you. 1 am now detaining him, but
1 hope not indefinitely.
Sjt Amritlal Thakkar is esqpected to be with you just for a
short time to console the bewildered workers. But I am trying
to lay my hands on someone who can take the place of Ghhagan-
lal, if I cannot send him. But tell me meanwhile whether you
would really want someone during the rainy season? Gan you do
much charkha work during that season? I would appreciate a
telegraphic answer whether you want someone imme^ately and
whether you can take a substitute for Ghhaganlal Gandhi.
I hope you have all recovered firom the shock and are conti-
nuity; Gopabandhu Babu’s work with added zeal.
Tom sitm^,
From a microfilm: S.N. 13436
1 These ate not available.
530. LETTER TO K. NATARAJAJ{
The Abhrah,
Sabasuatx,
Jme 24, 1928
DEAR UR. NATARAJAir,
With reference to your leaderette in the Indian Daily Mail of
... I would like to say just this: Whatever might have
been your impression of the conversation between us when you
kindly offered a donation for the BardoH iund, 1 never wished to
convey to you that I was collecting for Bi^oli sufferers only,
but 1 did include BardoU sufferers in my estimate. But Sjt, VaJ>
labhbhai tells me that there are no Bardoli sufferers as yet worth
mentioning. He says that they, the peasants of Bardoli, are too
proud to accept hdp so long as it is possible for them to avoid
it. Indeed in the initial stages oS the struggle, it was they who sup-
ported the niunerous workers who in Mr. Smarts language are no
better than a ‘‘swarm of agitators living on the poor people of Bar-
ddi”. But when the struggle became intense, forfeitures became
the order of the day and when buffaloes, the real wealth of the
peasantry and the mainstay of their agric^ture, became a fit prey
for the officers, it was no longer possible for the people of
Bardoli and Valod taluks to sustain the ever-growing expenffiture.
Hence it was that Sjt. Vallabhbhai issued a public appeal for pecu-
niary help to which our countrymen have made so prompt and
so generous a reqxmse. But Sjt. Vallabhbhai is amdous that we
should accept no contributions fix}m those who do not sympathize
vdth the struggle and want to confine the use of their donations
only, to the s^erers. For he contends that it is wrong to accept
sudi help when the largest portion of the donations has to be uti-
lized for carrying on the work of the publicity office and for
maintaining the many volunteers who receive and ask for no pay
but who must be fed. I am therefore reluctantly obliged to inform
you that I may not accept your donation unless you could see your
way to remove the restriction and support the struggle on merits.
1 may add that since reading your article I have seen most of the
principal donors who had paid me personally and they tell me
they were under no impression that their donations were to be
restricted as you seem to think they were and they have confirm-
ed my impression that the donations were to be used for the
LBTTBR to V. J. PATBI. 465
purpose named above and tbat they have paid because they are
in full sympathy with the struggle.
Teurs sinemly,
SjT. K. Natarajan
Editor,
“Indian Daily Mail”
Bombay
From a microfilm: S.N. 14446
531. LETTER TO 7. J. PATEL
June 25, 1928
bhajshri vtthalbhai,
1 have your letters. You should Imow that 1 get your
letters one day late. The short one should have reached me on
Saturday and the long one yesterday on Sunday but I got them
both late. It is not customary for letters to be opened at the post
office but it is of course necessary to know if they are, or is it that
they were posted late there?
I like everything you say in the long letter. We should cer*
tainly maintain the dignity of the Sardar in the proper way but
of course not at the cost of the people’s int^st like you I
believe that the Government will have to come to a settlement.
Haven’t you seen the Statesman article? It acknowledges the weak-
ness of the Government’s case.
Whatever you are doing, while yet a speaker, is enough for
the present. I do not feel it is time yet for you to give up that
position.
I have found out the cause for the late arrival of your letters.
You address them to Ahmedabad, while it should be Sabarmati.
Vmdematarm from
Mohandas
I
From a microfilm of the Gnjarad: S.N. 14447
XXXVI-30
532. LETTER TO RAMNATH
Satvaoraha. Ashram,
Sabarmah,
JuM 27, 1928
DEAR FIUBND,
I have your letter. It is unfortunately true. But we have
not yet been able to arrive at a stage when we can manufacture
khadi thread. It will take some time.
Yours sinemly,
SjT. Ramnath
Overseer
P.O. Shbikhawahah
Bahawalfur State
From a microfilm; S.N. 13432
533. LETTER TO GOVARDHANBHAI I. PATEL
Satvaoraha Ashram,
Sabarmatt,
June 27, 1928
MV DEAR OOVARDH^HAI,
I have your letter.* Whilst it sets forth the substance of the
conversation between you and me and then between Sheth
Mangaldas and me, I would put my own view in this language:
It is open to the donors, and the donors are invited by the
Labour Union, to appoint a conamittee of inspection which will
have the powers of scrutini;dng and inspecting the working as
well as the expenses of the schools conducted by the Union and
it will be open to the donors upon receipt of report from any
* The addressee had, among other things, written: "I and Sheth Mangaldas
have understood from personal discussions with you that you entertain certain
objections on principle regarding the joint administration. . . . At the same time,
I understand that you advise us to appoint our own committee which may be
called a Committee of Inq>ection with powers to scrutinize and inspect the
working as well as the expenses of the Labour Schools. The conditions and
suggestions made by this Committee^ from time to time, will be given effect to
by the Labour Union, and in the event of their non-compliance on the part of
the Labour Union, the grant to the Labour Schools will cease automaticallyi**
LETTER TO SATIS OHANDRA DAS OVRTA
467
such conmuttee to prescribe conditions or make suggestions in
connection with the schools and in the event of these suggestions
and conditions not being carried out by the Labour Union to
suspend the grant made to the schools, provided that the donors
before suspending any such grant will hear what the Labour Union
might have to say by way of explanation regarding conditions and
suggestions, that is, if they are unable to carry them but.
Tours sincmly,
SjT. Govardhanbhai I. Patel
Member, Ahmedabad Mills
Tilax Swaraj Fimo Gommitteb
Lalavasa’s Street
Sanedishbri
Ahmedabad
From a microfilm: S.N. 13439
554. LETTER TO SATIS CHANDRA DAS GUPTA
■Satvaoraha Ashram,
Sabarmati,
June 27, 1928
DEAR SATIS BABU,
I have your letter. I understand your anxiety to check the
anti-Gandhian spirit. But you will have to fight it in the Gan-
dhian spirit and that would be to let the anti-force expend itself
without resistance. I won’t be able to explain what I mean
through correspondence. I am certain that your business is
not to expend your energy in resisting but to devote it to consoli-
dating your own constructive work. The question you have raised
is not new. It^ cropped up at Belgaum when I presided and J
said to the non-co-operators that they must not resist, in spite of
the protest of Shyam Babu and several others. I have seen
nothing since to change my view. But we must discuss this per-
sonally. When I feel that the time has come, I riiall certainly
wiite upon it
Elshitirii Babu’s letter 1 like very well. There is not a super*
fluous word in it That kind of public instruction is not inclu-
ded in the non-resistance I have suggested.
Love.
Babu
From a photostat: G.N. 8918
535, LETTER TO RICHARD B. GREGG
Saitaoraha Ashram,
Sabaruatt,
'Jung 27, 1928
MY DEAR OOVIND,
I have your letter. I am passing on your letter to Narayan-
das with reference to your suggestion regarding the constitution’
and sending a copy also to Shankerlal.
Mahadev is st^ bedridden and will have to be so for some
time. He has developed shooting pain in the part affected.
I am not likely to leave the Ashram at least before Octo-
ber, if then.
Tours siaesnly,
PS.
I miss an index to your great work^. I wonder if you have
the time to compile it. I know I must not inflict this work on
you. But unless I ask Varadachari or Mahadev, both of whom
are just now overworked, I do not know to whom else 1 should
go. Each time I turn to the book, I miss the index.
From a photostat: S.N. 13434
536. A CORRECTION
Miss Schlesin of whom mention has been made in tlie aut
biographical chapters^ tells me that she is not, as I have stated,
principal of a girls’ school but that she is a teacher at a High
School. The error has given her pain for which I am sorry. I
may at once say that she is in no way responsible for the error.
Tmng India, 28-6-1928
’ Of the Ashram
^Eeonotmts <if Khaddar
3pt IV, Ch. XII
537. THE DOOM OF PURDAH
■ A reasoned appeal signed by many most isdSuential people of
Bihar and almost an equal number of ladies of that province advis-
ing the total abolition of the purdah has been just issued in Bihar.
The fact that over fifty ladies have signed the appeal shows that if
the work is carried on with vigour, the purdah will be a thing
of the past in Bihar. It is worthy of note that the ladies who have
signed the appeal are not of the Anglicized type but orthodox
Hindus. It definitely states:
We want that the women of our province should be as &ee to move
about and take their legitimate part in the life of the community in
all particulaiB as their sisters in Kamatak, Maharashtra stnd Madras in
an essentially Indian way, avoiding all attempts at Europeanization, for
while we hold that a change from enforced seclusion to a complete Angli-
cization would be like dropping from frying pan into fire, we feel that
purdah must go, if we want our women to devdop along Indi an ideals.
If we want them to add grace and beauty to our social life and raise its
moral tone, if we want them to be excellent managers at home, hd.pful
companions of their husbands and useful members of the community, then
the purdah, as it now exists, must go. In fact no serious Btq> for their
welfare can be taken iinl<»ia the veil is torn down and it is our convic-
tion. that if once the energy of half of our population, that has been im-
prisoned artificially, is released, it will create a force which, if properly
guided, will be of immeasurable good to our province.
I know the evil effects of the purdah in Bihar. The movement
has been started none too soon.
The movement has a curious origin. Babu Ramanandan .
Mishra, a khadi worker, was desirous of rescuing his wife firom
the oppression of the purdah. As his people would not let the girl
come to the A^am, he took two girls firom the Ashram to be
companions to his wife. One of them, Radhabehn, Maganlal
Gandhi’s daughter, was to be the tutor. She was accompanied by
the late Dalbahadur Girl’s daughter Durgadevi. The parents of
the girl wife resented the attempt of the Adiram girls to wean young
Mrs. Mishra firom the purdah. The girls braved all difficulties.
Meanwhile Maganlal Gandhi went to see his daughter and steel
her against all odds and persist in her efforts. He took ill in the
village whdre Radhabehn was doing her work and died at Patna.
The Bihar fidends therefore made it a point of honoTir to ^ge
470 THE aOLLEOTED WORX8 OF UAMA.TMA OAIODHI
war against the purdah, Radhabehn brought her charge to the
Ashram. Her coming to the Ashram created additional stir and
obliged the husband who was already prepared for it to throw
himself in the struggle with greater zeal. Thus the movement
having a personal touch promises to be carried on with energy.
At its head is that seasoned soldier of Bihar, the hero of many
battles, Babu Biijldshore Prasad. I do not remember his having
headed a movement that has been allowed to die.
The appeal fixes the 8th of July next as the date on which
to inaugurate an intensive campaign against the system which puts
a cruel ban on social service by one half of Bihar humanity and
which denies it freedom in many cases and even the use of light and
fresh air. The sooner it is recognized that many of our social evils
impede om march towards swaraj, the greater wiU be our progress
towards our cherished goal. To postpone social reform till after
the attainment of swaraj is not to know the meaning of swaraj.
Surely we must be incapable of defending ourselves or healthily
competing with the other nations, if we allow the better half of
ourselves to become paralysed.
I therefore congratulate the Bihar leaders on their having -
earnestly taken up the struggle against the purdah. The success
of such a reform especially, as of all reform generally, depends
upon the purity of the workers. A great deal will rest with the
ladies who have signed the appeal. If notwithstanding their having
given up the purdah, they retain the original modesty of India’s
womanhood and ftiow courage and determination in the face of
heavy odds, they will find success quickly awaiting their effort.
The campaign against the purdah if properly handled means mass
education of the right type for both men and women of Bihar.
Tmng India, 28-6-1928
528, LETTER TO PARVATI
Ashrau,
'Sabaruati,
Jme 30, 1928
am. PARVAH,
I have received a cablegram &om South A&ica to the effect
that Fragji has won the case. I hope you are keeping well.
Write to me sometimes. Though I may Rot he able to diarc yoiur
joys and sorrows, I would like to hear from you.
BUssingJ from
Bapu
From a photostat of the Gujarati: G.N. 5032
539. letter to MATHURADAS TRIKUMJI
Ashram,
{June 30, 1923]^
I feel that the Giovemment must come to terms as regards
Bardoli. . . met me. He had certainly promised that he would
take no step that would weaken our demand. I do not know
what is going on now. But does not salyagraha serve mainly as
a test of people’s courage, firmness and peaceableness?
[From Gujarati]
Bapuid pTosadi, p. 93
540. LETTER TO TARABEHff jASWAJfl
June 30, 1928
am. TARABBHN,
After you reached Rangoon, I have had no letter at all from
you. Divali has written that ehe will send you a box spinning-
wheel and 1 have told them to send it to you. There must be at
least one spinning-wheeL Do you keep good health? One must
take good care. Recently a lot of changes have taken place here.
Bltssitigs from
Bapu
From a photostat of the Gujarati: O.N. 8782
the source
3 The name is omitted in the Source.
ADDENDUM
541. LETTER TO KUVALATANAND
[Febnuay 3, 1923}^
DEAR ERIEND,
I have your kind letter. I have not abandoned the yogic
exercises at all. Skavasan I take perhaps indifferently. The brea-
thing I am taking as prescribed by you. But I have made a
radical change in my diet. You know my dislike for milk for religi-
ous reasons. Having no travels on hand, I am trying the nut and
fruit diet. It is now nearly a month. I am taking three times
one tola of almonds pounded to a milky substance with stewed
oranges or raisins each time. Twice I take half a coconut grated
and squeezed so as to get the milk out of it with stewed unripe
pawpaw or unripe banana. The unripe banana I started only
today. Since this change, I have not had any opening medicine
and the bowels have been much better than before. Probably you
don’t like this change. But if you can bear with me and can
guide me, please do. If you have any more exercises to recom-
mend, please tell me. On the strength of Dr. Muthu’s advice,
I have not had blood-pressure taken at all for a month.
Tours situerdy,
M. R. Gamdbi
From a photostat: G.N. 5054
* The source has “3-1-28” whidi appears to be a slip for “3-2-1928”.
Gandhiji would have started his dietetic eq>enmeQt' after returning to the Ash-
ram on December 31, 1927. From the reference to his having carried on the
experiment fi>r “nearly a month” it appears this letter was written on Feb-
ruary 3, 1928.
APPENDICES
APPENDIX 1
FOREIGN PROPAGANDA
By G. Rajaoopalaqharx
Before the Non-co-operation movement, Indian political activity largely
consisted of propaganda in Great Britain. A great deal of money, compara-
tivcly, was spent on it and was considered well spent. When Gandhiji took up
the guidance of our national affairs there was a change of outlook. A
grasp of the essentials of national strength was the first result of his programme
and it marked all our political thought at the time. We understood the
natural laws that governed the sanctions needed for the non-violent enforcement
of national demands. An almost exclusive spirit of self-rdiance was the
natural consequence. The cultivation of favourable opinion in foreign parts
including Great Britain was valued at its correct worth and distinct efforts
to that end were practically given up, and opposed vigorously whenerver the
question was raised. So intense was the work in India and so marked were the
results that the tables were soon turned, and instead of Indians going to do
propaganda in Great Britain and foreign parts, India attracted numerous
foreign visitors; and the British Government was forced to undertake counter-
propaganda in foreign parts. In India itself the Government had to give up
its self-confidence and organize its own propaganda among the people in order
to resist or at least postpone the effects of the national upheaval.
With the stoppage of aggressive non-co-operatLon, however, there has been
a reversion in Indian thought Slowly but steadily the cry for foreign propa-
ganda is gaining in volume again. The internal situation also, namely, the
difficulties in the way of united national acdon, has naturally led people to
turn to easier outlets of activities abroad. To those who still hold to the creed
of non-co-operation and who look to emancipation only from within, this turn
of the national gaze and energy to East and West is a symptom of growing
weakness and a cause for anxiety. The vision is bound to be clouded and cons-
tructive efforts are bound to be prejudicially affected by the growing tendency
to this diversion. Not only does it divert attention but some of the best workers
will be drawn bodily into this chaimd of pleasanter though fotile work.
Pre-non-co-operation fijrcign propaganda was mostly propaganda in Bri-
tain. But one of the permanent- results of the efforts of these eight years is loss
of faith in Britain. The last vestigeis of faith that stuck to the British Labour
Party have been also destroyed. The present harking back to foreign propa-
ganda is therefore not for propaganda in England, but for the cultivation of
474
THE aOLLEQTBD WOltKS OF MAHATMA GANDHI
contacts and friendship with other foreign nations. We are told that it is very
desirable to develop intimate association with the German and Russian people.
We are told that the Latin races of Europe present a favourable field for propa-
ganda. France, Italy, Spain and Portugal are mentioned. Even Scandinavia is
not forgotten, being important neutral soil. We are told, again, that the need
of the hour is to . link India up with other countries suffering under like
imperialistic exploitation. We are assured that the hope of India is a federa-
ted Asia rising against Western domination. This change of attitude in regard
to foreign propaganda had naturally its echo in the proceedings of the All-
India Congress Qommittee where foreign affairs dominated the atmosphere,
and many resolutions were adopted calculated to form a basis for international
friendships.
It would be narrow-mindedness, indeed, and show us to be lacking
the spirit of culture and humanity to refuse to have dealings with other
nations if we were better ciicumatanced. But what would be civilization and
culture and broad-mindedness under favourable circumstances would be
mere helplessness under existing conditions and would lead to nothing bene-
ficial. Friendship with other nations can grow and be beneficial only if as in
personal friendships it is not cultivated on the mere expectation of advant^
ages, all on one side. If we aeek honourable friendship with others there must
be something for us to give them while we seek something from them. If we are
in effect truly unable to help others and only ask for something at their hands
it would not conduce to mutual esteem; nor can a healthy alliance grow. If we
are able really to help othen, it must be by a supreme effort of national asser-
tion which can and must, if well directed, produce far more marked results
at home. The nations, whose friendship we go to woo, must find something
to learn or something to gain from dose association with us. If we have going
on amidst us some movement of dynamic value, some revolutionary cfiEbrt or
Boxzie great constructive activity worthy of copy or study on others’ part, we
would be seeking fUendship on honourable, if not equal, terms. But we cannot
be ever living either on the capital of our ancient culture or on the history
of the Gandhian movement
The link of mere friendship of slavery is not likely to be a real or Tjseful
bond. Why do we turn to Russia, China or Turkey? It is not simply the
greatness of the past history of these nations that attracts us. If that alone were
offered we would hardly be interested. But it is because we believe that
there are great movementi now going on in those countries which furnish
matter for useful study or admiring observation, that some of our people go
to those countries. Similarly if we ledc international friendship with such nations,
we should have something to offer to them of value. Otherwise we woiild only
be beggan and shoiald expect to be treated no better.
But then, it may be said, this is to ignore world politics. There are wars
coming on. The nations of the world are ever seeking to subvert one another’s
APPENDIQES
475
plana, and India is an important piece on the board. We are not so helpless
internationally as we may be internally in our own affairs. This needs clearing
up and pUin talking. Are we in for a war and the formation of alliances
with those likely to fight England, or do we expect other countries to go to
war over us? If the powers abroad go to war, they do it with gunpowder
and ships. Are we ever likely usefully to participate as a nation in such
war? Is it contemplated that India and other slave nations in the East may
enter into a treaty, some time in the future, to rise in revolt helping each
other against the common foe? Is India to expect, under any contingency
arising in a world war, to render active assistance to a belligerent power
against England? What, to put only one argument, is the chance of our ever
achieving anything in this way? Is it practical politics of the remotest kind,
disarmed as we are?
We do not want arms, it may be said: we can do a great deal by pas*-
sive resistance. The only weapon in our hand is non-co-operation with the
British Grovemment during a war or peace. Here we come back to the old
position. The Indian fight against England if it is to be by non-violent means
depends entirely on its own strength and can never be converted into an inter-
national affair. In a non-violent struggle it is not easy, if at all possible, to
obtain any material help from abroad. It must be conceived and organized
and fought only on a basis of complete sdf-reliance.
Non-material moral help we can get from foreign countries. This we shall
do not by any propaganda, foreign or domestic, but exactly in the measure
that we do solid constructive work {ind develop internal strength.
Toung India, 1-3-1928 ‘
APPENDIX n
CABLE FROM V. S. SRIITJVASA SASTRI
Marttzbueo,
AprU 24, 1928
Gandhi
Sabarhati
QONVmBNTIAL. SAIO'S QABLB TO YOU VROtf JOHANNHBBUHO AJLARIllBD
YOU UNNBnmWAKTlY. NATAL OONORBSS LBADBRS DIBAPBROVB. TBEIR DBSnUB
WAS TO ASX DBFINITB (JPBSTION, WAS TT PART OF YOUR UNDBRSTAND-
INO WITH SBfOTS THAT HOLDBR8 OF QBRTmCATES AT TBB TIME THOUGH
O&TAINBD FRAUDUUBNTLY, SSOULD BE UNORAILENOBD ? IF THIS BE 80,
X OANNOT UNDERSTAND WHY GOVERNMENT PUBT.THHKD OONDONAHON BCBBUS
IN 1915 AND KEPT IT OPEN TILL 1916 OFSERINO FROTBCnON PAPERS
T9 TRAUDUiiptNT entrants befobb Ivr AUGUST 1910. IT seems polar
476
THE QOIJJBQTED WORKS OF AlAHATHA GAMDEDC
BAENBSTLY ADVIBBD FULL ADVANTAGE BE TAKEN OF THIS OFFER TO GLEAN
UP BUT ONLY A FEW DID SO. DEPARTMENT WILLING THAT PEOPLE ONOE
aONDONED NEED NOT APPLY NOW FOR GONDONATION. BUT THE TRANSVAAL
OONGRESS LEADERS DEMAND FRAUDULENT GERTIFIGATES AT 1914 SETTLEMENT
SHOULD BE IMMUNE WHETHER OR NOT HOLDERS THEREOF OBTAINED CON-
DONATION UNDER 1915 NOTIFICIATION, IF THIS WAS PART OP YOUR UNDER-
STANDING PLEASE IBIMEDIAIELY GABLE SO. FROM MY PERSONAL KNOWLEDGE
OF MALAN, SOHMIOT, VENN, AND PRlNGj I AM THOROUGHLY OONVINGED
THEIR GOOD INTENTIONS AT PRESENT. THEY WILL NOT KNOWINOLY GO
BAOK ON PREVIOUS PROMQB. REGARDING INTRODUCTTION OF FAMILIES,
THE NUMBER OF ENTRANTS BEFORE 1914 STILL WITHOUT FAMILIES MUST
BE SMALL. NOR B THERE GOOD REASON WHY IF FRAUDULENT ENTRANTS
AFTER 1914 REMAIN WITHOUT FABHLIBS, THOSE BEFORE 1914 SHOULD
BE EXEMPTED FROM THAT DBSIRABXLITY. DEPARTMENT ASK WHY FRAUDULENT
ENTRANTS IN NATAL AND GAPE BBFOltE 1914 SHOULD BE TREATED WORSE
THAN SIMILAR PEOPLE IN TRANSVAAL. THEY AJ-SO FEAR THAT THERE
BEING NO REG18TRATTON GERTTFIQATE8 IN THESE PROVINOES IT IS EASY
FOR ANYONE TO GONTBND HE OAMB BEFORE 1914. REMEMBER BEFORE
8BQTION 5 QAN BE EMPLOYED AGAINST ANYONE, BURDEN OF PROOF OF
FRAUD RESTS ON GOVERNMENT. IT IS NOT TRUE THAT REGISTRATION AND
other OERTTFIOATBS MUST BE SURRENDERED IN BXQHANOB FOR PROTEOTTON
GBRTTFiaATBS. BY EXPRESS PROVISION PARTIES ARE ALLOWED TO RETAIN
THESE DOaUMENTS. TRUE THAT PROTEOTTON GERTTFIOATES WHL OOME UNDER
REGULATTON UNDER SBCmON 25 IMMIGRATION AOT 1913 WHICH SANCTIONS
TEMPORARY PERMITS. DEPARTMENTS ARB ADVISED BY LAW OFFICERS THAT
MINISTBR QANNOT IMPOSE CONDITIONS OF RESTRIOTIONB IN THE CASE OF
PERMANENT PERMITS UNDER SEGTTON 25, BUT QAN DO SO ONLY IF PERMITB
ARE TEMPORARY. THE PROPOSED PROTBCTnON GERTIFIGATES CONTAIN A PRO-
MOB THAT THE MINISTBR WILL NOT OANOBL THEM BKOEPT WHEN HOLDERS
ARE aONVIOTBD OF DBPORTABLE GRIMES. DEPARTMENT CONTEND TTIAT TUB
PROVISION MAKES THE QBRTIFiaATES PERMANENT IN REALITY. QJJESTTON OF
FORM OF OERTTFICATE IS STILL UNDER DBQUSSION AND I HOPE TO GET
SATBFACnTON FROM DEPARTMENT IN OASB LEGAL OPINION IB ADVERSE TO
PRESENT FORM. I HAVE POSTED LONG MEMORANDUM. PIEABE SUSPEND
JUDGMENT UNTIL YOU READ IT. X AM UXL^BLE TO BEE HOW RESULTS
OF PASSIVE RBSBTANGB STRUGGLE ARB NULLIFIED BY PRESENT CONDONA-
TION scheme, please POST COPY OF TBB QABLB TO SIR MAHOMED
KABIBULLAR. ALSO OF BAIO’S GABLE TO YOU AND THE GABLES BETWEEN
YOU AND ME,
From a photostat: S.N. 11974
Sastri
APPENBIX m
IVJIAT IS THE BARDOLI CASE?
By Mahabsv Dbbai
In the matter of revision Bettlements there has been calculated flouting of
public opinion and of resolutions of the Legislative Council during recent years.
In pursuance of the advice of the Joint Parliamentary Committee^ “that the
process of revising the land revenue assessments ought to be brought under
closer regulation by a Statute’*, the Bombay Legislative Goimcil passed by a
large majority in March 1924 a resolution to the effect that a committee be
appointed to consider the question of regulating revision of assessment by legis-
lation, and that “no revision be proceeded with and no new rates under any
revised settlement be introduced till the said legislation is brought into efiect”.
The first part of the resolution was carried out by Government appointing the
Land Revenue Assessment Committee, but the second part was ignored, and
revision settlement of one taluk after another was proceeded with in the
teeth of the resolution. In the mean time the Land Revenue Committee had
set and published its report, and the Bombay Legislative Council in March
1927 passed by a very large majority another resolution recommending to the
Governor in Council to give immediate effect to the resolution of March 1924
by efiecting necessary legislation after taking into consideration the Report of
the Land Revenue Assessment Committee, and ^‘pending such legislation to
issue orders to the revenue authorities concerned not to collect the assess m ent
enhanced in revision after the 15th March 1924“. The legislation suggest^ by
the Land Revenue Assessment Committee is at present before the Legislative
Council, but revision settlements have gone on, almost with the deliberate
intention of frustrating the very object of the legislation when it should ulti-
mately come to pass. BardoU is only one of several taluks where there should
have been no revision and no levying of new rates in the terms of these reso-
lutions. This is a fundamental preUminary objection to the revision settlement
in Bardoli, apart from the merits of the case.
I shall briefiy discuss the merits. The new Bardoli revision settlement was
prepared by Mr. Jayakar who submitted his recommendations in November
1925. He recommended 30 per cent enhancement The Settlement Com-
missioner Mr. Andenon disagreed with the basis on which Mr. Jayakar had
his recommendation, adopted a new basis, and recommended 29 per
cent. Government disagreed with the, recommendations of both and fixed! 22
per cent. The oiiginal assessment of the taluk which was Rs, 5,14,762 is under
the new revision something over Rs. 6,20,000.
478
TBK QOLLEQtKD WORKS OR tlAHATUA OAin>Bl
As against this the agriculturists of Bardoli contend that the taluk is
assessed right up to the full limit and that there is absolutely no case for
enhancement. The occupants in the taluk are divided as imder according
to the size of their holdings:
1 to 5 acres 10,379
6 to 25 acres 5,936
26 to 100 acres 829
101 to 500 acres 40
It may be safely assumed that all the occupants having not more than
25 acres cultivate their own land and that those with larger holdings lease
their land to the agriculturists. This means that 16,315 occupants actually
cultivate 1,27,045 acres which is the total occupied area, i.e., each occupant
cultivates on an average something like 8 acres of land. It is inequitable to
go on the strength of rents — economic or uneconomic — eiijoycd by a very
amall fraction, i.e., 869 large landholders. The land revenue assessment ou^t
to be fixed having regard to the value of the land held by the 16,315 agricul-
turists and to the profits of agricijlture enjoyed by them under Sec. 107 of the
Land Revenue Code. The agriculturists of Bardoli contend that the
average yield per acre and assuming the very high standard of prices adopted
by the Setdement OfiBcer as accurate (though the prices have considerably gone
down since the rqport), an agriculturist cultivating 8 acres of land (the average)
does not earn profits entitling the Government to make any increase in the
existing rate of assessment. They are prq)ared to prove this statement and
they that even if the basis of 50 per cent of the profits be accept-
ed, no increase is warranted, and if the basis of 25 per cent of the profits
be accepted, a considerable reduction in the existing rates would be necessary.
They thus rely for their contention on the actual conditions obtaining in
the taluk, but they also rely on attacking the value and accuracy of the
Government reports. They contend, inter alia^ that Mr. Jayakar, the Setdement
Officer, made no enquiry worth the name, visited few villages, afforded no
opportunities to viUagers of making representations pertaining to the question
of increasing the assessment, and prepared a perfunctory survey. He prepared
the most essential statistics in his office, without exercising the slightest scrutiny
and relied for his recommendations of 30 per cent on the sole basis of rise
in the value of gross produce. The jTeifimctory nature of Mr. Jayakar’s inquiry,
if inquiry it could be called, is enough to render it valueless* But Mr. Anderson
scriotisly questioned the value of Mr. Jayakaris rqport on another and very
substantial ground which was pointed out by the people’s representatives also.
He rejected the most vital part of Mr. Jayakaris report — ^viz., where he bases
his recommendations on the value of gross produce — as ’’irrelevant” and
’’positively dangerous as afifording no justification for his proposals and suggesting
arguments against them”. In the circumatances Mr. Anderson’s obvious duty
was to suggest to Government a firesh inquiry. But he overshot the mark and
AiPPENbloSS
m
proceeded to make his own recommendations on the basis of rental statistics —
a basis of which the eqidty has been seriously challenged by several high-placed
Government officials, and the statistics themselves have in the present case been
seriously challenged as lacking scrutiny. If Mr* Jayakar drove a coach and
four through the Settlement Manual, in making no real inquiry, Mr. Anderson
went one better in contravening the Settlement Manual which lays down that
rents should be only one of the factors to be considered and that even when
they are taken into account, **they cannot be used as the basis for definite
conclusions. . • unless they exist in considerable volume and unless their reli-
ability has been carefully tested'*. Mr. Anderson grossly erred (1) in exclusively
relying on the rental statistics and (2) in assuming that the two essential coDr
ditions for their being of any value had been satisHed. In one place, Mr.
Anderson charges Mr. Jayakar with having made "no attempt to compile statistics
showing the area rented and the area cultivated by its owners,*' and yet proceeds
on Appendix H and wrongly arrives at the condusion that **at least half the
total area is held by landlords who do not cultivate it". The error is based
on his hastUy assuming seven years' statistics — 42,923 acres — as one year’s
statistics and on his utter disregard of Mr. Jayakar’s own estimate of land held
by non-agriculturists, which is 23,995 acres, i.e., about 18 per cent of the
total area — a more plausible, though not a strictly accurate estimate, because
not based on inquiries on the spot.
For these reasons both Mr. Jayakar's and Mr. Anderson's reports are
worthless and the rate of 22 per cent 6xed by Government is absolutely
arbitrary as it is based on no fresh or accurate data.
The aatyagrahis of Bardoli have therefore pledged themselves to pay no
assessment imtil either
1. the enhancement is cancelled; or
2. an independent imparti^ tribunal is appointed to examine the whole
case.
Toung India, 14-6-1928
SOURCES
Baptt — Maine Kya Dekha, Kya Samjha? (Hindi) : Ranmarayan
Cihoudhri, Navajivan Fubliabing House, Ahmedabad, 1954.
Bapuna Patro — 4: Mamhehn Patehe (Gujarati) : Ed. Manibehn
Patel, Navajivan Publishing House, Ahmedabad, 1957.
Bapuna Patro — 2 : Sardar VaUabhbhaine (Gujarati) : Ed. Manibehn
Patel, Navajivan Publishing House, Ahmedabad, 1957.
Bapuni Prasadi (Gujarati) : Mathuradas Trikumji, Navajivan Pub-
lishing House, Ahmedabad, 1948.
{TTu) Bombay Chronicle : English daily published from Bombay.
Gandhi Saharak Sanorahalaya, New Delhi : Central Museum
and Library of Gandhian Literature and Documents; vide
Vol. I, p. 349 (August 1958 edition) and p. 341 (January
1969 edition).
(The) Hindu : English newspaper issued from Madras; started as
a weekly in 1878, became a tri-weekly in 1883 and a daily
since 1889.
(The) Manusoript of Mahadev Desai’s Diary : Kept in Swa-
rajya Ashram, Bardoli.
Naoajioan (1919-31) : Gujarati weekly (with occasional bi-weekly
issues) edited by Gandhiji and published from Ahmedabad;
first issued on September 7, 1919. It was converted from
Jiavajioan one Satya, Gujarati monthly (1915-19). Also issued
in Hindi from August 19, 1921.
Panchama Putrane Bapuna AsUrvad (Gujarati): Ed. Kaka Kalelkar,
Jamnalal Bajaj Trust, Wardha, 1953.
Prajabandhu : Gujarati weekly published from Ahmedabad.
Sabarmati Sakorahaiaya: Library and records containing docu-
ments relating to Gandhiji’s South A&ican period and Indian
period up to 1933; vide Vol. I, pp. 349-50 (August 1958 edition)
and p. 341 (January 1969 edition).
{The) Story of Bardoli'. Mahadev Desai, Navajivan Publishing
House, Ahmedabad, 1929'.
Young India (1918-31) : English weekly founded by Jamnadas
Dwarkadas at Bombay; from May 7, 1919, published bi-
weekly imder Gandhiji’s supervision; from October 1919,
issued as a weekly from Ahmedabad with Gandhiji as Edit o
cHRomwGr
(February— June, 1928)
Fehruaty 1 : Addressed students of Gujarat Vidyapith at prayer
meeting.
Febmay 3: Statutory Commission under Sir John Simon landed
in Bombay. Protest demonstrations and meetings held.
Gandhiji sent messages to Ahmedabad and Bombay for success
of boycott.
Februeay 5: Fainted while spinning; doctors advised complete rest.
Febmay 7: Sent message to Gujarat Vidyapith meeting held to
bid farewell to J. B. Kripalani.
Before Februay 12: Talked to representatives of Bardoli Taluk
and Vallabhbhai Patel regarding Bardoli Satyagraha.
March 17: Gandhiji was examined by Dr. M. A. Ansari.
March 20: Gave interview to Alice Schalck. In interview to
Associated Press said his visit to Europe was not certain.
March 27: Spoke at sweepers* meeting, Ahmedabad.
March 31: Addressed students and teachers of schools run by
Ahmedabad Labour Union.
April 4: Sent message to New India.
Spoke at Ashram prayer meeting on Hanuman Jayanti.
Apflfil 7: Sent message for News Sheet of International Fellowdiip.
Before April 13: Addressed trainees of Ehadi Vidyalaya.
April 18: Sent message to Students’ Conference, Ceylon.
ArprU 22 : After hearing from Homain RoUand decided finally
not to visit Europe.
April 23: Maganlal Gandhi died at Patna.
M(y 1: Spoke at opening of creche at Ahmedabad.
May 7: Conferred with Subhas Cbnndra Bose at Sabarmati
Ashram.
JwM 11: Spoke to students of Gvgarat Vidyapith.
June 12: Bardoli Day observed,
June 14 : Drafr Constitution of the Satyagraha Aidixam was
published in Toung JMo.
XXXVI-Sl
INDEX OF TITLES
A.I.S.A. Memberahip, 413
Accused Judging, 435^
After Hartal?, 14-5
Andrews's Tribute, 331
Annual Report of the A.I.S.A., 186-7
Appeal to People of Bombay, 8
At the Hour of Doom, 458-61
Baghat State and Sacred Thread, 165
Bardoli and Government, 88-90
Bardoli Bungle, 440-3
Bardoli Day, 864, 386
Bardoli on Trial, 353-4
Buying Merit, 331-2
Gable to: Doubleday Doran Go., 248;
Rajendra Prasad, 235; Sastri, V^S.
Srinivasa, 236, 269; South African
Indian Gommunity, 258; South
African Indian Gongress, 350
Ga^ 0 . Credit, 370-1
Cattle-breeding, 461
Gatde in Kathiawar, 78
Celebrating Penance, 314
Chaos 0 . Misrule, 71-3
Clerks 0 . Working Men, 249-50
(A) Correction, 468
Correspondence, 30
(The) Cow-protection Bibliography, 74
Deadly March of Civili 2 ation(?), 303
‘•(A) Dictionary*', 461-2
Difterence Stated, 136-7
(The) Doctrine of Prightfulness, 152
(The) Doom of Purdah, 469-70
(The) Facts about India: A R^ly to
Miss Mayo, 325
Fight Square If You Must, 42
Fiji for the Fijians, 138
Flood-Relief Work in Sind, 29
Foreign Cloth Boycott — Some Qpes^
tions, 134-6
Foreign Propaganda, 70-1
Four Months' Work, 268
God or Guru — ^Who Is Greater?, 387-B
(The) Governor and Bardoli, 419-21
Giyarat Vidyapith, 4-8
Hakim Ajmal Khan Memorial, 34-5
Handloom 0 . Spinning-wheel, 45
Hawking Khadi in Giyarat, 78
History of South African Satyagraha,
330-1
How to Do It?, 107
Immolation of Bardoli, 411-2
Importance of Bardloi, 360
Indians in South Afnca, 371-2
Indulgence in the Name of Devotion,
295-7
Interview to: Associated Press of India,
129; Schalek, AUce, 125-9
Khadi in Hyderabad State, 324
Khadi Near Meerut, 74-5
(A) letter, 228, 335
Letter to: Acharya, K.S., 141; Ahmad,
H.M*, 175; Aithen, R.R., 212;
Alexander, Horace, 448-9; Andrews,
aF., 12-3, 176-7, 213, 251-2,
270-1, 342; Angus, Ethel, 44-6;
Aiyappa, Y., 346; Ansari, Dr.
M.A., 18-9, 201-2, 228-9; Baillie,
Nora S., 39; Bj^jpai, Ramlal
Balaram, 447; BalasubrftmaTiiam,
El,, 62; Bancrji, Sureah Chandra,
120; Bazmeijee, Kedamath, 362;
Bardaloi, N. C., 425-6; Besant,
Annie, 234; Bhagwaxyi, SIS;
Bhai^va, Oaurisbanker, 48;
Bhaakaran, V.S., 82, 112; Bhadrare,
Y., 51; Bhojraj Khuahiram, 348;
Bhosle, N.D,, 113-4; Bing, Harold
F., 21;Birla,G.D„ 10-1, 14, 163,
484
THE GOLLEQTED WORKS OF MAHA.TMA GANDHI
275, 313, 367, 430; Biswas, Sui^
endranath, 424; Bjerrum, Mrs. E.,
304-6; Blair, Mrs., 225; Bose, Satya-
nanda, 346; Bose, Subhaa Chandra,
167; Braun, Mrs. Jos^h A., 131;
Brockway, A. Fenner, 20; Brock-
way, Lilia, 21; Brockway, R.
Nora, 83; Brown, F. H., 337;
Campbell, Mary J., 306; Gapy,
Marcelle, 122; Qhandiwala,
Brijkrishna, 298; Chatteijee, Ram-
ananda, 423; Chenington, Ben M.,
451-2; Choudhri, Ramnarayan, 64;
Cranna, L., 294; Das, Madhusu-
dan, 110-1; Das Gupta, Hempra-
bha, 75, 103-4, 248, 381; Das
Gupta, Satis Chandra, 50, 84, 93,
124, 173, 224, 242-3, 281-2, 312-3,
333, 337, 351-2, 378, 392, 426-7,
467; Dcsai, Harilal, —Draft of,
349-50; Desai, Mahadev, 341-2,
376; Desai, Pragji KL., 63-4;
Dewandaa Naraindas, M., 148,
196; Dunichand, 66, 94-5; EUings,
A., 225; Gaitonde, Y. R., 196-7;
Gandhi, Manilal and Sushila, 59,
210, 210-1, 253, 297-8, 431;
Gandhi, Radha, 124; Gandhi,
Rami, 98, 148-9, 179; Gandhi,
Santok, 257; Ganesan, S., 204,
246-7, 271, 307; Ganga Prasad,
348; Ganga Ram, 197; Gho^,
P.a, 41-2; Gidwani, A. T., Ill,
357; Girdharilal, 24-5; Godamunne,
Albert, 211; Gregg, Richard B.,
23, 140-1, 414, 468; HabibuUah,
Mahomed, 270, 334; Hamilton,
Sir Daniel M., 91, 238; Harendra-
nath, Rai, 168; Harker, Mrs., 24;
Hayes, Roland, 83; Higginbottom,
Sam, 151; Higginbottom, Mrs.,
Sam, 202 ; Holmes, John Haynes, 97,
245; Howard, Jane, 101; Husain,
Zakir, 123, 329-30; Irwin, Lord,
272, 319; Isbrucker, Julia, 249;
Iyengar, K. Narasimha, 63; Jain,
Padmaraj, 68-9; Jaini, Ratcji Das,
177; Janakdhari Prasad, 338-9,
390-1 • Jaswani, Tarabehn, 284,
471; Jer^'ani, Vithaldas, 229-30;
Jhaveri, Revashanker, 10, 52, 64-
5, 70, 81, 92; Jo8q>h, 204; Jugal-
kishore, 273-4; Kanitkar, G.N.,
356; Karamdiandani, P. V., 318;
Kelly, Alice Mckay, 37-8;
Kevalram, 359; Khambhatta,
Behranyi, 116-7, 194, 304;
Khambhatta, Jal, 116; Kishun
Parshad, Sir, 373; Kjtchlew, Dr.
P.S., 143; ICnudsen, Elisabeth,
250; Kohu, Hans, 238; Krebs,
Florence K., 425; Kdpalani, J.B.,
103, 206-7; Krishnayya, U.
Rajagopala, 235; Kuvalayanand,
472; L^pat Rai, 283-4, 311-
2; Le Mons, L., 41; Lester,
Muriel, 91, 162, 226; Madhavan.
T.K., 147; Maher, Tulsi, 60, 257;
Malkani, N. R., 2, 12, 119, 161-2,
179-80, 200, 285, 390; Manager,
Imperial Bank of India, Ahmeda-
bad, 358; Mannadi Nayar, A.S.,
96-7; Manziarly, T.de. 130, 377-8;
Maahruwala, Elishorelal, 339-40;
Mathew, P. K., 138; Mathuradas
Trikumji, 114, 358, 471; Matoff,
Pete, 245-6; Maude, Aylmer,
32; Mehta, Kalyanji, 276-7;
Menon, Esther, 32-3, 450; Mirar
behn, 298, 300, 309; Mitra, S.N.,
308, 355; Moore, Arthur, 391;
Moraiji, Shantikumar, 161, 167-8,
194, 318, 365, 453; Morselow,
Charlie U., 199; Muratori, S.,
397; Muthu, Dr. C., 37, 193;
Muthukrishna, Lily, 463; Naidu,
INDBX OF TITLES
485
Sarojini, 234; Nair, K. Madhavan^
236-7; Narayana, 206; Natarajan,
K., 464-5; Nayar, Pyarelal, 431-
2; Nehru, Jftwaharlal, 58, 121,
174, 193, 207-8, 237-8, 258-9, 427;
Nehru, Motflal, 19, 67-8, 76-7,
145, 220-1, 243-4, 299-300, 310,
432-3; Neil, Henry, 40; Nilkanth,
463; Ottama Bhikkhu, 173;
Pahdian, B. Rajaram, 67;
Pandit, Vaaumati, 352, 363, 366-
7. 380, 415, 429, 452; Pardkh,
Devchand, 69, 221, 230, 244, 308;
Parckh, Kunvexji Khctahi, 256-7,
281; Parmar, Bechar, 366, 453-4;
Parvati, 471; Patel, Govardhan-
bhai 1., 466-7; Patel, Manibehn,
233, 329, 349; Patel, VJ., 358-9,
365-6, 375, 429, 465; Patel, Vallabh-
bhai, 362; Pattani, Prabhasbankar,
430;Paul, A.A., 180, 203; Penning-
ton, J, B., 198, 376-7; Perdra,
H.M., 142; Perry, Samuel R-, 343;
Petersen, Anne Marie, 307; Petit,
J.B., 272-3; Pidtiamuthu, Dr. Arul-
znani, 150; Piggott, M., 144;
Pillay, P, T., 293-4; Poddar,
Rameshwardas, 9, 38, 379; Polak,
H.S.L., 339; Pooviab, Rohini, 38;
Frakaaam, T,, 335; President,
Prem Mahavidyalaya Trustees,
81; Pundit, Pratap S., 144;
Puzyabhai, 131; Qureshi, Shuaib,
175; Radhakridman, S«, 198;
Rait, Mehar Singh, 336; R^a»
gopalachari, Q», 30-1, 117-8, 143,
149-50, 212, 347, 351, 428, 449-50;
Ramachandran, 51, 416; Ramar
chandran, G., 199; lUmanathan,
S., 227, 285-6, 336, 415; Ramdev,
413-4; Ramnath, 466; Rao, B,
Shiva, 181; Rao, 0. Ranganatha,
347; Rao, Kamad Sadashiva, 2IS, ’
259, 345; Rao, N. Rama, 142;
Rao, T.B. Keshava 309; Rao, T.
Nagesha, 226-7 ; Ravishanker Maha-
raj, 284; Remington Typewriter
Go., 178; Ritch, L.W., 60-2; Rol-
land, Romain, 25-6; Rono, Franz,
129; Roy, Dr. B. C.. 96, 122-3,
287; Rutter, Mrs. Rachel M., 379;
Sadanand, 392, 462; Sadaduvam,
176; Saatri, V.S. Srinivasa, 57, 363;
Satyananda, 178; Saunders, A.J.,
82; Schalek, Alice, 205; Scudder,
Ida S., 94; Secretary, AU-India
Spinners’ Association, 160, 252;
Sen, Bhupendra Narayan, 95; Sen
Gupta, J. M., 334, 445-6; Shan-
karan, 208-9, 247, 311, 350-1,
434-5; Shanker, 112; Singh, Mrs.
M. M., 195; Singh, Niraryan, 310;
Singh, Shrinath, 256; Sircar,
Nilratan, 110; Srinivasdn, K., 447;
Stdndenath, Frederic and Fran-
cisca, 195, 275-6; Starr, WJB., 84;
Subramaniam, K.S., 433; Svendka
Kyrkaiu, 377; Taiyabali, 381;
Thackersey, Premlila, 92,
397; Thurairatnam, I. P*, 200;
Treasurer, Ajmal Jamia Fund,
104-5, 326-7; Tucker, Boyd *W.,
49, 102; Tyabji, Abbas, 65, 291;
Tyalyi, Raihana, 117, 201; Unni,
Mrs. L.G., 13; Upfldhyaya, Hari-
bhau, 295; Urmila Devi, 47-8, 159-
60; Venn, HJT., 149; Vyayaraghar
vachariar, 0., 282, 427-8; Violet,
33-4, 113; Virumal Begraj, 293;
Vora, Ghimanlal, 367-8; Wmze,
S.A-, 205; Warrier, M. R. Ma«
dhava, 118; WcBock, Wilfred,
56; Wert, Devx, 89, 448; Wibon,
Sir Leslie, — ^Draft of, 373-5
Maganlal Gandhi Memorial, 323-4
Marriage of the Old and Child-mar*
486
THE QOLLEQTED WORKS OF MAHATMA GANDHI
riage, 139-40
(The) Meaning of Voluntary Poverty,
277-9
Message for J^evos 203
Message to; Gapy, Marcelle, 121;
Meeting at Gi\jarat Vidyapith,
Ahmedabad, 11; New India^ 181;
Public Meeting, Ahmedabad, 9;
Students* Congress, Ceylon, 239
Message with an Autograph, 276
Mill-cloth a. Khadi, 300-2
(A) Mill-owner on Boycott, 188-90
Miss Mayo Again, 2-4
(A) Moral Struggle, 264-6
More of Mill-owners* Greed, 302
My Best Comrade Gone, 261-3
My Health, 28-9
My Notes, 98-100, 172, 417-9
(The) National Wedc, 152-4, 170-1
Necessity of Discipline, 291-2
Note on Khadi Work During Vaca-
tions, 417
Notes, 16-8, 87-8, 107-8, 132-4, 154-8,
190-2, 219, 443-5
Obituaries, 88
Off the Trail, 239-42
On Fasting, 156-9
On Their Trial, 27-8
(The) Only Issue, 319-22
(The) Origin of It, 45-7
Place of Kheidi, 216-8
Prayer Speech at Ashram, 181-3
Prem Mahavidyalaya, 86-7
Primary Education, — I, 316-7,—
11, 327-9,-111, 343-5
Qjiestions on Education — I, 360-2,
—11, 382-4, —III, 421-3, — IV,
454-8
Remember the Untouchables, 184
Reminding of Old Times, 43-4
Sastri’s Self-denial, 187
Satyagraha Ashram, 398-410
Satyagraha in Bardoli, 79-81
Satyagrahis, Beware I, 169-70
(A) Seasonable Production, 214-6
Service of the Suppressed, 231-3
Soul of the Ashram, 279-81
South A&ica Indians, 219-20
Speech: (at) Ashram on Ramanavami
Day, 163-6; (at) Gathering of
Students and Teachers, Ahmeda-
bad, 166; (at) Gujarat Vidyapith,
Ahmedabad, 393-6; (at) Opening
of Creche, Ahmedabad 287-90;
(to) Students of Gujarat Vidyapith,
1-2; (at) Sweepers* Meeting,
Ahmedabad, 146-7; (to) Trainees
at Khadi Vidyalaya, Ahmedabad,
221-4
Spinning in Municipal Schools, 333
Still at It, 108-10
Students’ Noble Satyagraha, 54-6
Suppressed Classes and Baghat State,
322
Talk with Representatives of Bardoli
Taluk, 22-3
Telegram to: Ali, Mahomed, 327;
Bajaj, Jamnalal, 77; Brijkishore
Prasad, 254; Das Gupta, Satis
Chandra; 260; Desai, Harilal, 341;
Gandhi, Ghhaganlal, 255; Gandhi,
Devdas, 254, 260; Gandhi, Jam-
nadas, 255; Gandhi, EJiushal-
chand, 255; Gandhi, Radha,
254; Malkani, N.R., 116; Mathura
Prasad, 252; Mathuradas Trikumji,
114; Rajagopalachari, G., 260
Thanks, 292
To European Friends, 266-8
To the Peasants of Bardoli, 35-6
Tolstoy Centenary, 73-4
•(The) Triumph of Race Hatred’, 151
Two Corrections, 159
(The) Two Sides, 368-70
Untouchability in the South, 35^5
War against War, 85-6
IMttZ OF itTtBB
487
(The) Weapon of Boycott^ 115 Himdi?^ 100
What Gan Our Mills Do?, 105-6 Who Will Rescue This Human Cow?,
What Does Self-control Require?, 389 52-4
What Is the Bardoli Case?, 412 (The) Tqjna at Bardoli, 384-6
Who Will Accept the Anfj^as* (The) Tqjna in Bardoli, 315
INDEX
Aohajlya, K. S., 141
Avriqanb; and Indians, 190
AmMSA, NON-VIOLBNQB
Ahmad, H, M,, 175
Aithbn, R. R., 212
Ajmal Jamia Fund, 17, 19, 104, 326
Ajmal Khan, Hakim, 9, 11, 17, 34,
123 yk
Memorial, 34, 124
Asha, 422
Alexander, Horace, 448
Au, Mahomed, 324, 327
Ali, Pyare, 17
All-India Qow-protbotion Asso-
GiAiiON, 74, 430; and dairying and
tannery at Satyagraha Ashram,
402-3
Deshbandhu Memorial Fond,
99, 155, 186
Spinners* Assocdation, 66,
132, 154, 160, 206 A 220,
221, 228, 230, 252, 262, 286 A
295, 323, 324, 335, 338, 346,
356, 404, 426; and Indian Na-
tional Congress, 8; annual re-
port of, 186-7; credit sales of,
370; drop in membership of,
107, 413; improved performance
of, 108; juvenile wing of, 108
All-Parties Conferenoe, Bana-
raa, 9 A ^ J ^9 68 A 76; and
8q>arate electorates, 76
Amanullah, 437
Anand, Swami, 365, 366, 375, 376,
429
Anasuyabebn, see sarAbhai, Ahr-
suyabehn
Anderson, 440, 441
Andrews, Q. F., 12, 61, 102, 118,
138, 149, 151 A 176, 190, 213,
251, 270, 325, 331, 342, 379
Angus, Ethel, 446
Anil, 103
Ahfafpa, Y., 346
Anhari, Begum, 201
Ansari, Dr. M. A., 18, 86, 92, 122
to 124, 201, 207, 208, 228, 244,
298 A 330
Aparigraha^ 418, 462
Art; as revealing of beauty of
moral acts, 305
Arya Pratinidhi Sabha, 322
Arya Samaj, 133, 134, 185, 322
Asar, Lakshmidas Purushottam, 349,
408
Asiatiq Offiob, 372
Assogiatbd Press op India, 129
AsU^ 418, 462; in donations, 434
Astrology; a science of doubtful
value, 46
Aimttn\ and purity of diet, 418
{An) AutobiografAj^, 26 A 161 A
102 A 162 A 248 A 310, 330,
337, 377, 397
Avatars; basis of belief in, 164-5
Babu, 9
Bagrat State; right of Kolii
in, to wear sacred thread, 133-4,
185, 197, 322
Baillie, Nora S., 89
Baillie, Rev. A. A,, 39 fn
Bajaj, J am na laT, 9, 17, 77, 104, 114,
122, 124, 155, 207, 228, 260, 261,
274, 312, 313, 324, 330, 356, 379,
409, 428, 429, 433, 434
Bajpai, Raznlal Balaram, 447
niDEa:
489
Balabubrabcaniam, 62
Balkribbna, 367
Banerji, Suresh Chandra, 120
Bamkbr, Shankcrlal, 5, 120, 146, 155,
207, 290, 324, 425, 428, 433, 468
Bannebjbe, Kedamath, 382
Bakdaloi, N. C., 425
Bardou Day, 364, 386
Bardou Satyagraha, 22 fn^ 79-81,
88-90, 115, 315, 360; and
fight for swaraj, 35-6; and resi^
nation of patels and talads, 411-
2; demand for open and indepen-
dent inquiry into assessment under,
440-3, — Governor’s refusal to in-
stitute inquiry, 419-20; Dyerism
against, 169-70; epitome o^ 477-
9; Government’s charges answered,
319-22, 368-70; Government’s
fourfold method against, . 384^6;
Government’s policy of Dyerism
and frightfulness, in fighting, 152,
352-4; Pathans’ conduct in, 435-40
Basu, Captain, 96
Bavazir, Abdul Kadar, 5, 320, 407,
409,432
Beb^amin; 438
Bentiok, Lord William, 156
Bbsaot, Dr. Annie, 234, 287 /a
Bhagavad Gita, 49, 50, 103, 108 Jn,
109, 183 A 211, 248 /fi, 285; as
spiritual dictionary, 165; teach-
ing of, 75
Bbagwai^, 308, 313
BRABrnsA, 320
Bharat, 274
Bharoava, Gaurishanker, 48
Bhaskaran, V. S., 82, 112
Bhaskarr, Y., 51
Bhatt, Gokulbhai, 6
Bhatt, Mohanlal Maganlal, 428
Bhatt, Nrisunhaprasad, 5
Bbavabhdti, 163
Bhavb, Vinoba, see vinoba
Bhishha, 80, 385; hrahmachaiya
456
Bhoja Bhagat, 422
Bhojraj Khushirah, 348
Bhoslb, N. D., 113
Bing, Harold F., 21
Birkxnhsad, Lord, 56
Birla, Ghanshyamdas, 10, 14, 163,
228, 257, 275, 313, 352, 367, 430
Birxa, Jugalkishore, 430
Birla, Rameshwar, 376
Birth Control, 265-6; artificial, an
immoral practice, 266
Biswas, Surendranath, 424
Bjerrum, Mrs. £., 304
Blazr, Mrsr, 225
Bodily Labour, 419, 462
Body; as abode of Rama and
Ravana, 456, hrahmachaiya is neces-
sary for, 457-8
Boer War, 16
Bolts, William; his testimony about
cutting oflf of thumbs by wea-
vers, 239-42
(7^) Bombay ChromcU, 364 yh
Bose (water-cure ^edalist), 50
Bose, Sir Jagadish Chandra, 222 ^
Boas, Satyananda, 346
Bose, Subhas Chandra, 167
Boyoott, 49, 145, 154, 172; and
students, 67, ^5-6; confusiQn
regarding, 171; of Britufo doth .in
Bengal, 244; of British goods, 62,
127, 153, —in Bengal, 93, —
and Subhas Chandra Bose, 167;
of foreign doth, 9, 15, 19, 28, 47,
77, 150, 170, 188, 207, 208, 229,
300-2, — and khadl, -207-8, — and
miU-owiws, 105-6, 124, 184^
6, 153, 168, 174, 178, 188-90,
216^, 220, 243, 275; of Indian
mill-cloth, 243; of Simon/ Com--
490
THE QOLLEQTED WORES OF MAIIATHA OANbEtt
mission, B, 9 fn^ 14; violent and
non-violent, 115
Braixbu, 87, 387
Brahnadiaiya^ 165, 182, 256, 261,
340, 348, 359, 389, 408, 418,
456, 461; and control of palate,
399; and married partners, 266;
as source of spiritual strength,
457; types of, 183
Braun, Mrs. Joseph A., 131
Bxqj Krishna, 111
Bkxjkishouu Prasad, 245, 261, 470
Ban'isu Kulu; clioos better than, 71-
3; conditions under, 40, 44; harm
caused by, 125, 127; its policy of
divide and rule, 321
Broqkway, a. Fenner, 20, 21, 83
Broqkway, Mrs. Lilia, 20, 21
Brookway, R, Nora, 83
Brown, F, H., 337
Brown, Runham, 20
Buddha, 158, 305
Burkb, 88
Burma; Gandhiji's proposed visit to,
173
Burmese Textile^ 303
Oampujill, Mary J., 306
Gape Town Aorkement, 16
Capy, MarceUc, 121, 122
CSarlyle, 87
ClARTWRIOnT, 88
Cinirol Ckrislian Advocate^ 294 /n
OnAMUPAix, X^andit, 322
Ohanuiwala, Brukrishna, 298
Okamdulal, Dr., 320
OiiARAOTER-nuiLDiNo; ond gwtUr
bhakiii 361-2
Cixarkha, see spinning-wheel
Sangh, see all-india spinners*
ABSOOIATXON
Churkha ShasUra^ 405
Ghattl’erjee, Ramananda, 423
Ghattopadhyaya, H., 83
Chaturvbdi, Banarsidas, 272
Chblbxspord, Lord, 443
Cherrinoton, Ben M., 451
Ghhotblal, 300
Eduoahon; and university
education, 361
Ghild-marriagb, 9; and brahmacbaiyay
458; evil of, 139
Qhildrbn; education of, 317
China; effect of foreign capital on,
17
Ghinai, 315
Ghoudhri, Radhabehn, see gandhi
Radha
Ghoudhri, Ramnarayan, 64
CHRiffT, Jesus, 40, 294 J5i, 305
CHRiSTiANrry, 305; and war, 30
Christians, 26, 34, 47
Christophbr, Albert, 16
Crry-DWELLBRS; and village service,
454-5
Civilization; modem, artificiality
of, 130; Western, 456-7
Clark, Byron N., 276 /a
Collier, Jeremy, 88
Congress, see Indian national oon-
ORESS
Congressmen, 14, 42, 43; and indi-
genous mill-cloth, 300-2
CoNSTRuonvE Work, 42, 170
Conversion; and analogy of a
rose, 136-7
Gow-PRO'rEonoN, 10, 55, 74
Oranna, L., 294
CuRZON, Lord, 45
Dairying; at Satyagraha Ashram,
402
Daridranarayanaf 66, 82, 292
Dab, 427
491
Dab^ C. R.^ 155
Dab, Gopabandhu^ 463; obituary
on, 443-4
Dab, Madhusudan, 110, 303
Dab, Ram Sharon, 322
Das Gupta, Hcmprabha, 75, 93,
103, 173, 248, 381, 392, 426
Das Gupta, Satis Qhandra, 50, 75 fh,
84, 93, 124, 155, 173, 224, 242,
260, 274, 281, 312, 313, 333,
337, 351, 378, 392, 426, 467
Dabharatha, 164
Dastanb, 43
Dave, Jugatram, 6
Delhi Dubbar, 45
Demooraov; varying nature of princi-
ples of, 7
Dbsai, Dr. Haribhai, 28
Dbbai, Harilal, 341, 349, 358
Dbsai, Hariprasad Vr^rai, 6
Dbbai, Mahadev, 1^ 5, 28, 47,
51, 92, 143, 150, 231 Jh, 249 fit,
277 A 295 A 339, 341, 342,
349 A 358, 376, 392, 407, 409,
411, 415, 416, 423, 428, 432, 434,
435, 439, 445, 453, 459, 468
Dbbai, Fragji K., 63, 210, 363, 471
Dbsai, Valji G., 6, 74, 221, 271, 330
DBBEaCUBH, 117
DfiSHPANUB, Gangadharrao, 18
Dev, Shanltarrao, 43, 44, 107
Devotion; indulgenoe in the name
of, 295-6
Dbwandab NARAnmAS, M., 148, 196,
468
Dby, Mukul, 176
Dbaema, 165, 235, 280, 386, 395;
and adhama, 296, 388; and non-
violence, 419. See also bbughok
Dhaba; Darbarsaheb of, 320
Dhirbn, 159, 160, 274
Dbiru, 10, 52, 81, 92
DoQTOBi, Jayakunwar, 65, 70, 81
Dootor, Manilal, 65, 70
Doqtorb; charging of fee by lawyers
and, 84
Does CwiUjt:ation Need Religion?, 343
Doublbuay Doran Go., 248
Doukhoborb, 245
Dowry; a degrading practice, 444
Draupadi, 164
Drona, 80, 385
Drugs, see MBoicoNBa
Dunoan, Patrick, 335 Jh
Dunkdsand, 66, 94
Duniohand, Mrs., 66
Duroa Devi, 124, 149, 469
Dutt, Romesh Chandra; on ruin of
Indian industricB, 239-40
Dwadashanumlra, 296
Dyer, Gen., 152, 169
East Inuia Company, 239, 240; and
ruin of Indian industries, 241-2
Economic History of India, 240
Economies of Khaddar, 295, 449, 468
Education; aim of, 338; and relig-
ious instruction, 383; and vocar
tional training, 422-3; for diiSe-
rent vamas, 421; function of
teacher in, 382-3; Macaulay on,
156; need for changing method
of, 395-6; religious rituals not
necessary in, 421; should be Qoasf
mm to all, 421; university, 422,
— and child education, 361; with-
out books, 166
Primary, 327-8; and National
Schools’ curriculum, 343-4;
making, compulsory, 383; use of
text-books in, 318-7, 344-5, 382-3
Elijnqs, a., 225
Eluoyt, Miss L* E., 74
Emerson, 157
Ebcploybr-Empi/^ybe Bexations, 249-
492
THE QOtLBCnlED WOttKS OF MAHAOnCA QANDA
50; to be as between father and
son, 288-90
Enolish; as mediiim of education,
328, 395; education in, 156; tear
ching of, 360- 1
Eriqk, 60
Evil, 86
Family Planning, see birth control
Fasting, 314; as remedy for ail-
ment, 10, 14; physical and moral
value of, 150-9
Fbarlbssness, 418, 462
Fbrbjbr, Rev. John Todd, 446
First Cause, 209, 247
Ford, 215
Foreign Cloth, see boycott
Franchs, E. B., 18
Freedom, see swaraj
Gabriel, Brian, 59
Gait, Sir Edward, 443
Gattondb, Y, R., 196
Gandhi, Chhaganlal, 13, 39, 172,
253, 255, 367, 407, 409, 428,
448, 463
Gandhi, Devdfts, 39, 48, 59, 61, 98,
123, 210, 211, 254, 260, 432, 448
Gandhi, Harilal, 60
Gandhi, Jaisukhlal, 16, 179, 256,
285
Gandhi, Jamnadas, 210, 255
Gandhi, Kanti, 329
Gandhi, Kasturba, 60, 94, 101, 146
297, 413
Gandhi, Keshu, 257, 263
Oandbci, Khushalchand, 255
Gandhi, Kumi, 98
Gandhi, Maganlal, 252 to 255, 257,
258, 260, 270, 271, 274, 275, 284,
291 A 292, 297, 299, 307, 311,
319, 323, 330, 331, 339, 342,
398, 426, 432, 445, 448, 450, 469;
as soul of Satyagraha As hr am,
279-81; obituary on, 261-3
Memorial, 323
Gandhi, Manilal, 57, 59, 61, 210, 211,
253, 297, 431
Gandhi, Mohandas K a ra m chand;
his proposed visit to Burma, 173,
--^to Europe, 117, 145, 148, 149, 162,
163, 178, 190, 193, 198, 201, 202,
208, 225, 226, 234, 237, 238, 244,
246-7, 249, —cancellation of, 251,
266-8; reported prediction of his
death, 45-6
GaxH)ki, Narandas, 255, 408
Gandhi, Nirmala, 59, 210, 211
Gandhi, Prabhudas, 253, 367, 448
Gandhi, Radha, 124, 149, 252 to 255,
257 A 260, 263, 339, 469, 470
Gandhi, Ramdas, 39, 48, 59, 61,
210, 211, 253, 256
Gandhi, Rami, 98, 148, 179
Gandhi, Rukhi, 124
Gandhi, Santok, 257
Gandhi, Sushila, 59, 210, 211, 253,
297, 431
— Smuts Settlement, 236, 269,
350 Jh; and educated Indians, 371-2
GaruUiiji in Ckylon^ 449
Ganesan, S., 141, 204, 214, 246, 271,
307, 330, 331, 449
Gangabehn, 111, 250, 357, 366, 380
Ganga Prasad, 348
Ganga Ram, 185, 197, 322
Gbrbcany; imports prevention in, 128
Ghosh, ProfuUa Chandra, 41
Gidwani, a. T-i 81, 86, 87, 111,
357
Qikdhaa, 163
Girdhari, 357
Girdharilal, 24, 247
Gno, Dalbahadur, 469
INDEX 493
GmiRAj, 112
GkxD, 13, 18, 24, 29, 34, 39, 46, 60,
70, 75, 99, 103, 116, 140, 159,
164 to 166, 184, 199, 201, 222,
223, 235, 251, 253, 254, 257,
263, 266, 275, 281, 284, 287, 291,
295, 297, 305, 307, 313, 331, 332,
359, 360, 368, 381, 386, 401, 442;
and argument of First Cause, 209;
and guru, 387-8; and truth, 276,
398-9; avatars of, 164-5; body and
vision of, 165; glimpse of, through
service, 182; millions of ways of
reaching, 137; Rama as, 163-6;
service of distressed as worship of,
296-7; spontaneity of faith in, 338
Godamunnb, Albert, 211
Goenka, Jaydayal, 295
Gokhaub, Baban, 113^
Gokulbhai, 417
Gregg, Richard B., 23, 140, 246,
252, 271, 272, 295, 307, 312,
396, 414, 468; on charkha and
khadi, 214-6
Guide to Health, 130
Gujarat Vedyapith; and village edu-
cation, 316; and village service,
454-5; curricula in, 393-6;
principal objects of, 403-4; rcorgar
niaation of, 4-8
Gupta, Babu Shivprasad, 207
Guru; and God, 387-8; devotion to,
and character-building, 361-2
Guru Govnm, 422
Gurukul Kanorx, 452
HabibuiiLAB, Sir Mahomed, 57,
270. 334
Hakzmji, see ajical khan, Hakim
Haiolton, Sir Daniel M., 91, 2S8, 378
Handloom; and spixming-wheel, 45
HAim-spnmma, see spowiNa
Hand-spimdfig and Hand’-weaving, IS" fit,
130
Hanuhan; worship of, 181-3
Harokandbai Vibhandas, 44
HARnmoB, Lord, 420, 443
Harbndranath, Rai, 168
Harihar, 359
Barker, Mrs., 24
Harmony; between races and nationa,
121
Harold, 60
Harolkar, V. B., 43, 44
Hayes, Roland, 83
Hibbert, 34:2 Jh
Higoinbottom, Sam, 151
Hegoinbottom, Mrs. Sam, 202
Hdcdi-Hikdustani; . teaching of, in
Gtgarat Vidyapith, 404
Hiftdi Naui^van, 295 Jh
{The) Hindu, 427
Hindu(s), 34, 35, 41 Jh, 44, 47, 100,
133, 143, 146, 152, 153, 156,
170, 171, 184, 231, 322, 403; and
Congress resolution on separate
electorates, 76; and untoudbables,
30, 232
— Mahasabha, 185
— Muslim Dissensions, 72, 390
— i Muslim Unity, 17, 34, 35,. 76, 237,
347, 377; and swariy, 143, 293-4
Hinduism, 100, 387, 401, 403, 418;
and avatars, 164-5; and untauc]>
ability, 6, 30, 232, 233
Hodge, Rev., 91
Holmes, John Haynes, 97, 245, 248
Horatius, 25
House op Commons, 42
Howard, Jane, 101
Huno-Mino, Kti, 16-7
Hunter, William Wilscm, 395
— OoMMirrEB, 152, 169
Husain, Dr. Zakir« 104, 122, 123,
329
494
THE COLLEOTED WORKS OF MAHATMA GANDHI
Imports; and selF^ufllcicncy, 128
XNDBP3»nDENCa!, SU SWARAJ
India in Bondage: Her Right to free-
dom, Aria fn
Indian Daily Mail,
Indian National Conorkss, 19, 21,
42, 46, 50, 76, 77, 219 Jh, 243,
258, 334, 445; All-India Com-
mittee of, 9; and All-India Spin-
ners’ Association, 8; and resolu-
tions on khadi, 300-2; session of
1915 of, 99; Working Committee
of, 99, 299
ItuRan Opinion, 39, 261
Indu, 427, 433
Industries; control of, by State, 129;
Indian, and East India Company,
241-2; ruin of, under British rule,
239-42
Intbllbotual Trainino; and voca-
tional training, 422-3
iNTBRNATtONAL FELLOWSHIP, 136, 180,
203
Intrr-Rbuoions Conpbrenoe for
Peaob, The Hague, 249
Ireland, W. F., 136, 137, 159
Irwin, Lord, 123, 272, 319
IsBRUOKER, Julia, 249
Idiopantshad, 165 Jh
IsMAJL, Mirza Mahomed, 324
Iybnoar, K. Narasimha, 63
Jaidbvji, 452
Jain, Fadmand, 68
Jaini, Raii^i Das, 177
Jains, 314
Jairamdas Dodlatrau, 285, 354
jAjoji, 379
Jallianwala Baoh, 152, 169
jAuiA Foundation Coumittbb, USJh
Millia Islamia, 17, 104, 122, 124,
202, 211, 229
JANAKDHARI pRASAD, 338, 390
Jaswani, Divali, 284, 471
Jaswani, Tarabchn, 284, 471
Jayakar, 440, 441
Jayakar M. R,, 113
JSBVANLAL, 176
Jeki, see dootor, Jayakunwar
Jbrajani, Vitbaldas, 78, 154, 171,
229, 247
Jbtkalal, 161
Jews, 47
JiXAVERi, Krishnalal, 308
Jhavbri, Revashankar, 10, 37, 52,
64, 69, 70, 81, 92, 244, 308, 409
JiNNAH, M, A., 67 yk, 68^
Joan of Aro, 25
Joseph, 203, 204
Joseph, Mrs., 204
JosHi, Chhaganlal, 277 to 279, 408,
430
Josm, V. M., 192
Journals; robbery done by, 417-8
JuoALKiSHORB, Achaiya, 81, 86, 87,
273
Kabir, 422, 423
Kalblrar, D. B., S, 179, 408, 428
Kaudas, 163
Kallenbaoh, 59
Kalyanji, 22, 161, 437, 438
Kahala, 380, 429
Kanscaraj, 13
ELanttkar, G. N., 366
Kanti, 329
ELanya Gurukul, 452
Kapadia, 194
Karahoiiandani, P. V., 318
KLarandikar, Dodasaheb, 43
ELarma; law of, 209
ELarvb, Prof., 192
— JUBXUSB CoUMtlTSB, 192
Kasturbhai Lalbhai, 207, 287, 288
nnssx
495
Katbiawab. Fouhoai. Gomfbrbnob,
69> 230
Kslappan, so
Kelly, Alice McKay, 37
Ksvaleau, 359
Kbadi (Kraddar), 6, 8, 10, 28, 84,
36, 41, 55, 56, 62, 63, 82, 84, 93,
107, 133, 145, 147, 148, 150,
152 to 155, 166, 169, 170, 172,
186, 187, 191 to 193, 208, 210,
211, 223 to 225, 229, 230, 239,
242, 243, 247, 253, 256, 262, 272,
277, 346, 347, 352, 383, 390,
404, 444; and boycott of foreign
cloth, 207-8; and juveniles, 108;
and mill-doth, 300-2; and millr<
owners, 105-6, 135, 167-8, 189-90,
216-8, 229; and students,
200, 308, 355; and untouchables,
283; and women, 192; attention
to tiniest fibre of, 416; credit
sales of, 370-1; in Bengal, 126, —
Gxuarat, 78,—- Hyderabad, 324,—
Meerut, 74, —the Punjab, 18;
inadequate progress of, 413; its
capacity for mass uplift, 301;
propaganda for, 171; Richard B.
Oregg on, 214-6; syllabus of
technical sdhool for, 404-7; vast
scope of, 222
— Moveubmt, 311, 373
— SsEviaB, 413; and voluntary disci-
pline, 291
— Seva Sahoh, 221
— ViDYALAYA, Ahncdabad, 221
— WOHK, 335
Khaubhatta, Behranji, 116, 194,
195, 304
Khambbatta, Jal, 116, 117, 194,
304
Khab, Hakitn Ajmal, see ajmal xssam
Kbbda Satyaoraba, 36
Kisi^ Fabsbad, Sir, 373
Kitohlew, Dr. P. S., 143, 237
KmmsEN, Elisabeth, 60, 250
Kohu, Hans, 238
Kous; and sacred thread, 133-4,
185, 197, 322
Kothasi, Manilal, 6, 66, 94, 155,
250
Kbebs, Florence K., 425
Kbipalani, J. B., 1 1, 58, 75, 86, 103,
132, 206
Kbibbna, Lord, 305; and Rama,
164
Krishnadas, 58, 103, 206, 337, 448,
449 jft
KRisaNAYYA, U. Rajagopala, 235
Kshttish Babu, 467
KtiBNE, 304, 427
Kuhne's Baths, 50
Kulearmi, Gopalrao, 6
Kurukshetra; body u, 456
Kusoh, 429
Kuvalayanahd, 472
Labour; interests cf, 250
Lajpat Rat, 11, 44, 207, 208, 283,
311,444
Laeshhi, 31
Laesbhidas, 179
Lalji, Seth, 207
Lambbory, 151
Lawyers; charging of fee by doctors
and, 84,
Lb Mobs, L., 41
(The) Leader, 14
Lbomioab, 25
Iaster, Murid, 91, 162, 226
Lbvbr Brothers, 288, 289
Wur ^, 2, 3
and Letters, 156
Lilabehn, 366
Lottbribb; and charitable bitatu-
Uons, 331>2
496
THE GOLLEOTED WORKS OF MAHAT&CA OANDBl
Magaulay; and English education^ 156
Maqdonaijd, Ramsay, 151
Maohinbry; and imemployment, 446
Magacellan Company, 248, 337
Madhavan, T. K., 147
MadhavorSmnti {Madhamya Vyakhyd)^ 87
Mahabharata, 44, 288, 343, 395, 456;
not history, 235
Mahbndra Pratap, R^a, 86
Maher, Tulsi, 60, 257
Mahomed (Muhammad), Prophet,
159, 305
Malavxya, Madan Mohan, 11, 68,
433
Malkani,N. R., 2, 4, 12, 29, 116, 119,
161, 179, 200, 285, 390
Maleani, Mrs. N. R., 180
Manasukhlal, 221, 230, 308
Manoaldas, Sheth, 207, 466
Mannadi Nayar, a. S,, 96
Manpower; India as an inexhaus-
tible reservoir of, 106
Manustnriti; interpolations in, 293
Manziarly, T. de, 130, 377
Mariohi, 252
Marriage; of the old, 52-4, 139-40;
true meaning of, 264-6
Mashrxjwala, Kishorelal, 6, 211, 339
Mathew, P, K., 138
Mathura Prasad, 252
Mathuradas TRiKungi, 112, 114, 179,
285, 358, 390, 471
Matopp, Pete, 245
Maude, Aylmer, 32, 73
Mayo, Miss, 198, 379, 447; Andrews’s
rejoinder to, 325; more about her
Mother India, 2-4
Mazmudar, 50
Mazmudar, Parikshidal, 6
Mbdh, 64
Mbdxqines; to be avoided, 10, 193
Mbohnad, 183
Mehta, Balubhai, 107
Mehta, Ghhaganlal, 10
Mehta, Kalyanji, 276
Mehta, Dr. Praiyhran, 10 Jh, 65^, 70
Mehta, Rajchandra Ravjibhai, 295
Mehta, Dr, Sumant, 320
Menon, 33, 450
Mbnon, Esther, 32, 450
Message qf the Doukhobors, 245 Jh
Mell-oloth; boycott of, 243; to be
excluded from Congress exhibi-
tion, 334, 426
MelitOWNErs; and boycott, see boy-
oott; and khadi, 105-6, 135, 167-8,
187-90, 300-2; and spurious khadi
manufacture, 189, 302
Mirabai, 104
Mirabehn, 10, 25, 26, 33, 41 Jh,
267, 298, 300, 309, 329, 349
Mishra, Ramanandan, 469
Mibbra, Mrs. Ramanandan, 469
Mjssionariss; and analogy of a rose,
136-7; and imtouchables, 184
Mjtra, Sachindra Nath, 308, 355
Modi, Ramniklal Maganlal, 408
Mohanlal, 433
Moksha, 361; and non-violence, 109
Montesquieu, 88
Moore, Artliur, 391
Morarji, Shantikumar, 161, 167,
194, 207, 318, 365, 453
Morsblow, Charlie U., 199
Mother India, 2, 37, 325
Mukbrjeb, Dhan Gopal, 37
MuEHERjBs, Sir Ashutosh, 287
Mulohandshai, 230
Munro, Thomas, 241
Munshi, 419, 420, 436, 440, 443, 458,
460
Muratori, S., 397
Mxjbum(b), 30, 34, 35, 41 Jh, 44, 47,
76, 143, 152, 153, 170, 171, 322
Mubum League, 68^
Muthu, Dr. C., 28, 37, 52, 64, 70,
INDEX
497
193, 472
MmHUKBSBNA, 4€9
Mtjtbukiubrna, Lily, 463
My Ea^mamts teitk TniA, see (^n)
Autobiograpltj)
Nadkarni, S. D., so Jh, 87
Naidoo, Dr. M. E., 143
Naidu, Padm^a, 234
Naido, Sarojini, 234, 267 Jh
Nair, K. Madhavan, 236
Narolbon, 88
Narayana; dispdler of ionrow, 75.
Su abo OOD, RAMA, etc.
Narayana, 206
Natarajan, K., 464
Nateban, 177, 450
Nationai. Eduoation; at Satyagraha
Ashram, 403-4
National Organizations; and vo-
luntary discipline, 291-2
National Week, 170-1, 172 Jn, 179,
225, 233
Nature-curb, 193
Ncmawm, 11, 35, 48, 139, 198, 231 /«,
284, 295, 381, 395, 434; trustees
of, 428
Nayar, Pyardal, 112, 208, 300, 431
Nehru, Jawaharlal, 19, 58, 67, 76,
77, 83, 121, 122, 132, 174, 193,
207, 237, 244, 258, 299 >, 310,
427, 433
Nehru, ELanuda, 58, 121, 174, 427,
433
Nehru, Motilal, 19, 67, 76, 145, 220,
228, 229, 243, 299, 310, 427, 432,
445
Nbh., Henry, 40
Nm India', message to, 181 .
JVino Tork Twits, 16
Jftws iSutt, 203
Njebubr, Rdnliold, 343^
Nibhil, 50, 75, 93, 248, 282, 312,
351, 378, 381, 392, 426
Nilkanth Eabu, 443, 463
Nibbkulanand, 389
Non-oo-operation, 4, 5, 7, 80, 99,
.115, 201; and co-operation, 102;
of 1920, 70; non-violent, 3, 403
— Movement, 277
NoN-ao-oPBRAToa(B), 43, 114; non-
violent, 42; of Bardoli, coercive
measures against, 435-40
Non-violence, 6, 7, 9, 42, 44, 72,
86, 109, 135, 136, 156, 217, 289,
384, 894, 399, 403, 404, 418, 461;
and boycott of foreign cloth; 106;
and dharma, 419; and swarty,
127; and war, 85-6; body as
hindrance to pursuit of, 165;
force of, 73
Orphanages; donations for feast-
ing not to be given to, 314
Ottaua Bbiricbu, 173
Oxeorz> Uniybrstty, 342/»
PamPiSTB; and war, 85
Pandian, B. Rajaram, 67
Pandit, Siikhlalji, 6
Pandit, Vasumati, 352, 363, 366,
380, 415, 429,452
Pajrskb, Devchand. 69, 221, 230,
244,308, 318
Parbkh, Kunveiji Khetshi, 256, 281
Parbeh, Mulchand, 100
Parks, Narahari, 6, 22, 161, {,1341;
408
PaRISSAD, ms KATHIAWAR POUXIOAL.
aONPBRENCB .
Parmar, Bechar, S^, 453
Parnerxar* 52
PARSBAtlAL, 161
498
THE aOLLEGTED WORKS OF MAHATMA OAHDHI
Parsxb^ 47, 170
Parvati, 471
Passivb Rbsistangb; a misnomer, 46
Patbl, Gkyvardhanbhai I., 466
Patel, Manibehn V., 6, 233, 329,
349, 366
Patel, Vallabhbhai, 4, 5, 9 jfh, 22,
23, 29, 36, 47, 79, 80, 88 to 90,
98, 146, 169, 262, 279, 291, 298,
309, 315, 320, 321, 329, 342,349>,
354, 357, 359, 362, 364, 365,
368, 376, 385, 394, 420, 427 to
429, 437, 440, 441, 460, 464, 465
Patel, VilJialbhai, 358, 360, 365,
369, 370, 375, 376, 429, 465
Pattani, Prabhadianlcar, 430
Fattani, Lady Ramabai, 430
Paul, A. A., 20, 180, 203, 204
Peace Asbooiation, Jerusalem, 238 fn
Penance; celebrating of, 314
Pennington, J. B., 198, 376
Pereira, H. M., 142
Perry, Samuel R., 343
Petersen, Anne Marie, 307
Petit, J. B., 272
Phadsb, Mama, 6
PiCHAMUTHU, Dr. Arulmani, 150
Piooott, M., 144
PiLLAY, 463
PelHay, P. T., 293
Pledge; keeping of, 36
PoDDAR, Ramesbwardas, 9, 38, 379
Poetry; in life, 166
Polak, H. S. L., 61, 339, 445
Politics; and social service, 99
PooviAH, Rohini, 38
Population; as wealth, 129
Poverty; in India, 127
Prabravati, 380
PrqjabandhUf 181^
Praxasah, T., 252, 335
Pratap^ 64
Prayer, 1, 41; congregational, 304-5,
448-9; thought, word and deed
as media for, 296
Pritam, 386 Jh
PiuvY Council, 144
PROHmrnoN, 76; Government policy
as impediment to, 306
PujARi, 142, 324
Pundit, Pratap S., 144
PUNJABHAI, 131, 295
PUNTAMBEKAR, S. V., 13 Jh
Purdahi in Bihar, 469-70
PURUBHOTTAMDAS THAKURDAB, Sir, 2,
113, 161, 220, 228
Qpaeers, 448 Jh
Qurbshi, Shuaib, 175
Radhakrishnan, S., 198
Rait, Mdtiar Singh, 336
Rajagofalaghari, G., 30, 70j6», 82,
112, 117, 142 Jh, 143, 149, 155,
212, 260, 347, 351, 415, 428, 446,
449
Rajghandra, see mehta, Rajchandra
Ravjibhai
Rajendra Prasad, 91, 235, 425
Rajkishori, 252, 254
Ram Binod, 337
Rama, 104, 163, 165, 166, 182, 183,
296, 387; as God, 163-6; body
as abode of, 456
Ramaghandran, 51, 150, 416
Ramachandran, G., 199
Ramanama, 38, 75, 104, 254, 296;
and service of distressed, 297;
eflBicacy of, 163-4
Ramanathan, S., 82, 227, 228, 285,
286 Jh, 335, 336, 415, 428
Ramanbhai Nilkanth, Sir; his services
to Gujarat, 88, 98-9
Ramqjma, 75, 163, 164, 288, 343, 456
INDEX
499
Ramdev, 413
Rambbhwardaa, 17
Ramnandan, 252
Ramnath, 466
Ramzan, 159
Ranohhodi^al Amrxtlal, 249
Rao, B. Shiva, 181
Rao, a Balaji, 45, 219, 303
Rao, G. Ranganatha, 347
Rao, Kamad Sadashiva, 213, 259,
345
Rao, N, Rama, 142
Rao, T. B. Keahava, 309
Rao, T. Nagesha, 226
Rabhtwya SrasaHAN Mandal, 356
Rati, 176
Ravana, 164, 169, 456
Ravishanker Maharaj, 284, 915
Ray, Dr., 50, 74, 93, 392
Reason; and Shaatraa, 87
Reformer; rigidity of ideals and
principles of, 7
Rehmat, 438
Reuoion; and national education,
328; debauchery and robbery in
the name of, 295-7; must show it-
self in the smallest detail of
life, 449; perfect and imperfect
nature of, 136. See also dharma
Rblioioub Xnstruotion; and educa^
TiON, 383
Rkvashanker Anupohand, 221
Rjtgh, L. W., 60, 63
Rjtoh, Mrs. L. W., 60
Rolland, Romain, 25, 26 j9j, 117,
143, 145 A 149, 162, 163, 174,
176, 193, 201, 221, 226, 238, 244,
251, 258, 267
Rono, Franz, 129
Rowlatt Aot, 27
Roy, Dr. B. G., 96, 122, 287
Rup Narayan, 379
RtrssiA; schools for peasants in, 166
Russian Revolution, 73
Rutter, Mrs. Rachel M., 379
Sadanand, 392, 462
Sadashivam, 176
Sanatani Hmnu, SO
Sanitation; spiritual effort as its
basis, 449
Sannadhya, Totaram, 272, 273
Sarabhat, Ambalal, 11^, 176, 207,
213, 251
Sarabhai, Anasuyabehn, 146 fiif 290;
welfare work by, 231-3
Sastri, V. S. Srinivasa, 16, 64, 187,
236, 258, 269, 270, 272, 287 /«,
334, 350, 363, 372; his work in
South Africa, 57, 61
Satan, 26
Satyaoraha, 22, 132, 147, 196, 217,
219, 322; against caste dinner at
funeral, 55-6; against high-handed-
ness of bureaucracy, 279; and
brute force, 315, 330; and self-
purification, 386; and self-res-
pect, 36; in Bardoli, see bardou
satyaoraha; infallible gasidka of
sclf<rufFermg, 442; origin of the
> word, 261-2; (a) recognized and
constitutioiial weapon, 420; 443;
(a) test of people’s courage, 471;
universality of, 54
— Ashram, Sabannati; activities of,
401-4; as the best of Gandhiji’s
creations, 1, 251; daily routine at,
410; eligibility for membership of,
408; ideal of, 223-4; Khadi
Technical School at, 404-7; objec-
tives of, 223-4, 398-404; prayer at,
304; reason for establishing, 268
Sa^U^aha in SouHk 271 ^^0. 449
SArYAORABl(s), 80, 152j
weapon of boycott, 1
500
THE aOIXEQTED WOEKS OF MAHATICA. GANDHI
doll, 360, — duty of public to,
354, — repression on, 169-70, 435-
40
Satyananda, 178
Satyavadi School, 444
Saundbrs, a. J., 82
Savarear, Vinayakrao, 64 fii
Samtar^ 215
Sgralbk, Alice, 125, 205
SoHLBsm, 468
SouDDBR, Ida S., 94
Sblf-gootrol, 164, 182; nnd consent
of inner voice, 389
SELF-PURmaATiON, 276; and satya-
graha, 386
Sblf-respeqt; and satyagraha, 36
Self’Wtraint v. Self-v^lgence^ 246
SB3LE-8ACiaFiaB; and truth, 443
SBLF^ soy pi Qi ENCY; and imports, 128
Sen, Bhupendra Narayan, 95
Sen Gupta, J. M., 333, 384, 378,
432, 433, 445
Separate Elbgtoratb; and reser-
vation of seats, 76
Sermon on the Mount, 40
Servants of India Sooibty, 2 fit
Siom Months with Mahatma Gandhi^
449
Shah, Ghimanlal Narsinhdas, 408
Shah, Fulchand K., 69, 230, 320
Shanearan, 208, 247, 250, 311,
434
Shankarjcatb, Lala, 322
Shanber, 112
Shanxbrbhai, 415, 432
Shankerrao, 379
Shanti Devi, 274
Shardabehn, 329 •
Sharma, Abhaydev, 415
Sharma, Harihar, 450
Sharman, Mrs., 131
SHA8TRA8;Yand reason, 87. Ss$ also
vepa(8)
Shaw, Bernard, 73
SmVANAND, 320
Sbivlalbhaj, 255
Shraddha; and caste dinner, 54-6
Shraddhanand, Swami, 12, 213,
252
Shraddhanand^ 64
Shyam Babu, 467
Siddhanta Raha^a^ 387
Sikhs, 47, 143
Simon, Sir John, 58, 72, 376, 377
— Commission, 33, 43, 91, 97, 151 fii%
377, 391; boycott of, 8, 9 fit, 14-
5, 19
SiMPuaiTY; ideal of, 141
SiNOH, M. M., 195
SiNOH, Niranjan, 310
SmoH, Shrinath, 256
SiNHA, Lord, 14; obituary on, 88,
99-100
SiRGUUt, Nikatan, 110
SiTA, 38
SiTA (of JRamqyana), 164
Siva, 387
Slade, Madeleine, see mirabbkn
Slater, Prof. Gilbert, 214j5i
Smart, 464
Smith, Vincent, 395
Smriiis; and vamadharma, 401
Smuts-Gandhi Settlement, see oandhi-
SMUTS settlement
Social Service; and politics, 99
— Worker; qualities of a, 329
SORABJI Rustomji, 253
Soul-forqb; and self-control, 389
South Africa; exempted Indian
settlers in, 371-2; problem of
Indians in, 16, 190; Sastri’s work
in, 57, 61
South African Indian Gonoress, 16,
219, 236 fit, 350
Spinning, 13, 23, 45, 74, 224, 305,
308, 404; and Giyarat Vidya^
hoiix
S61
pithy 6; and students, 355; at
Satyagraha Ashram, 402; in
municipal schools, 333; in village
reconstruction, 107
Spinninowhebl, 38, 48, 74, 94, 131,
132, 133, 138, 179, 189,211, 217,
225, 268, 277, 324, 343, 347, 405,
430; and handloom, 45; and mill-
owners, 220; potent to bring about
boycott of foreign cloth, 153;
Richard B. Gregg on, 214-6
SpiRiTUALrrY; and mbsionorics, 136-7
Srinivaban, K., 447
Standbnatk, Fransbea, 195, 275,
430 ^
Standenath, Frederic, 195, 275,
430 /h
Starr, W. B., 84
Start, Laura E,, 303
State; control of industry by, 129
{The) Statesman^ 391, 465
Statutory Gobocssion, s$$ siuom
OOMMISSION
Stopbs, Dr. Marie, 204, 246
(7%tf) Siofy of Bardolij 349 Jh
(The) Stoiy qf ExpmmerOs with
Trutky see (uda) Autobiography
Students; and khadi, 166; and know^
ledge of religions, 421; and na*
donal movements, 14, 27, 155-6;
axid spinning, 355; reasons for
physical and mental weakness of,
458
— CoNOREss, Ceylon, 239
SuBBiAH, 428, 433
SUBRAMANIAIC, K. S., 433
Suffering; willingly undergone, 319
SuMANT, 365, 453
SUICATI, 318
Sunderland, Dr. J, T., 423 fh
SuRAj Brand, 66, 94
Sursndra(nath), 298, 408, 415, 416,
432
SVENSKA Kyrkans, 377
Swadeshi, 152, 153, 155, 400, 419,
446, 462
— League, 193, 207
SWAVALAlfBAN FaTKASHALA, 356
Swaraj, 6, 34, 35, 43, 44, 46, 71,
102, 109, 152, 153, 170, 172, 181,
299, 327, 336, 391, 393, 394, 403,
420; and Bardoli movement, 35;
and dbciplined and peaceful resi-
stance, 90; and Hindu-Muslim
unity, 143; and untouchability,
293-4; meaning of, 127; mental
revolution neceasaxy for, 47 ;
social evils impede march to-
wards, 470
— Movement; and Guyarat Vidya-
pith, 6
Swarajists, 35
Swarajya^ 43
Tagore, Rabindranath, 177, 213,
252, 270, 342, 346, 379; on move-
ment for boladng South Afidcan
Indians firom Africansi 190
Taiyabali, 381
TMi, 86, 138
— Tearher^ 130^ 405
Taranatr, 359
Tarznx, 93, 381
Teagrbrs; and primary education,
317; function of, izi education,
382-3; should teach without use of
books, 166
Teet-booxs; and primary education,
166, 316-7, 344-5, 382-3
Tbaokersey, Premlila, 92, 397, 453
Traxxar, Amritial V,, 2, 119, 161,
180, 443, 463
Tbajocar, S. V,, 107
Troreau, 105
Trurairatnam, !• P,, 200
GOLLBOi^ Woild^ Of OANb^
50 ^
Tilak Swaraj Fund, 166
Toleranob, 401, 462
Tolstoy, 32, 73, 245
— dsNTBNARY, 245 Jh
Volume, 73
SOCHBTY, 73, 74
Tribhuvandas, Dr., 320
Trusteeship, 269
Truth, 6, 7, 9, 25, 63, 73, 80, 136,
158, 166, 261, 266, 394, 401, 403,
404, 418, 439, 461; and fearless-
ness, 400; and God, 276, 387,
398-9; and hypocrisy, 388; and
self-sacrifice, 443; and untruth,
37; and war, 85; body as hin-
drance to pursuit of, 165
Tuokbr, Boyd W*, 49, 102
Tuokrr, Henry St George, 241
Tulsidas, 98
Tulsidas (Poet), 104, 163, 165, 166,
224
Tyabji, Abbas, 65, 291, 320
Tyabji, Raihana, 117, 201
Tyabji, Sohaila, 201
Ufdty, 245 Jh, 248
Unnz, Mrs. L. G., 13
Untoucdbabiijty, 2, 12, 36, 100, 184,
219 Jh, 232, 262, 288, 311, 403,
419, 462; and Gi:uarat Vidyapith,
455-6; and Hinduism, 6, 30, 233;
and Satyagraha Ashram, 401; and
swarty, 293-4; fimd-raising to fight,
354>*5; in the South, 283
Uotouohablbs, 15, 47, 55, 58, 72,
76, 94, 99, 153, 170, 184, 219,
401, 434; and Ot^arat Vidyapith,
455-6; and sacred thread, s$$
BAOBAT state; seTvice to, 231
Upadhyaya, Haribhau, 295
Urmila Devi, 47, 159
Utktraramaeharita, 163
Vali; killing of, in Rmayam, 164
Vallabhaoharya, 387 Jh
Valmiki, 163, 165
Vande Mataram, 86
Varadaohari, N. S., I3jh, 468
Varnas, 134
Varnashrama Dharma, 200; and
Satyagraha Ashram, 401; occu-
pation basis of, 421-2
Vayu, 182
Vbda(s), 50, 87, 422
Vedaianear, Dharmavir, 322
Veneatappayya, 18
Venn, H. N., 149
Verigin, Peter P., 246 Jn
Vijayaraghavaqhariar G., 282, 427
Village RBaoNsrauanoN; and spin-
ning, 107
— Servxob; and curricula of national
education, 344; city-dwellers should
do it as atonement for eaploiting
villages, 455
Villages; u, cities, 316, 328
ViNDKSHWARI Prasad, 338, 391
VmoBA, 407, 409
Violenge; better than cowardice,
72-3
Violet, 33, 113
VmuMAL Begraj, 293
Vishnu, 75, 387
Vocational Training; and intellec-
tual training, 422-3
Voluntary Poverty; meaning of,
277-9
VoRA, Ghimanlal, 367
Waizb, S. a., 205
War; and Christianity, 30; partici-
pation in, 85-6, 109
Warribr, M. R. Madhava, 118
Wayne, 211, 253
Wbllooe, Wilfred, 56
iNbks
Soa
WBLTJUOBinDUOA, 129 j9l
West; and exploitation, 3
West, Devi, 39, 448
Wmon, H. H., 241
Wilson, Sir Leslie, 373, 443
Wi^ Gandhyi in C^lon, 392 Jh
Woicen; and kliadi, 192
World Convention op Tempbranob
Women, 306
--- Federation op Youth for Feaqb,
129 yh
— War I, 16, 26, 102, 315; Gandhi-
ji’s participation in, 85-6, 108-10
World’s Youth Peaoe Movement,
20, 31
Togavasishtha, 87
Toung India, 2, 11 to 13, 27, 32, 33,
38, 39, 47 to 49, 63, 68, 104, 105,
138, 142, 150, 159, 168, 178,
185, 193, 198, 204, 214, 229, 238,
245, 246, 259, 261, 264, 276, 285,
295, 307, 309, 325, 326, 363, 379,
416, 428, 432 to 434, 435 j^, 438,
439, 443
Youth; and work of service, 129
YUDHlBHTaiRA, 80, 385
ZOBRA, 201
Zoroaster, 305
ADDENDUM-II
Page 427, to item 496, “Letter to Jawaharlal Nehru”, 17-6-1928, add i
following paragraph reproduced from the original letter in Gandhi-Ncl'
Papers (Courtesy: Nehru Memorial Museum and Library):
Mahadev had a serious fall jfrom the platform of the Ashrz
well. He is bed-ridden but better.
PAOS
24 Item 24,
line 12
34 Item 34,
address
77 Item 84,
source-line
166 Line 1
293 Item 347,
Utle
310 Item 369,
last line
343 Footnote
385 Para 2,
line 5
ERRATA
POR
add too
Miss Lily Mothu-
krishna
[From Gujarati]
PanchamaPtOraM Bapu-
na AsMirvadf p. 59
as spiritual dictionary.
Hegraj
thing is omitted
By Reinhold Neibukr
constitute
RBAB
add to
Mrs. Lily Muthukris
Panckvm Putrako Ba^
Ashirvad^ p. 68
as a spiritual diction
Begraj
nothing is omitted
By Reinhold Niebuh
constitutes
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